Luke 17 Verses 20 to 37 Our Only Hope

Luke 17 Verses 20 to 37 Our Only Hope March 8, 2026 Lesson 9

Standing By His Word Class Presentation Notes AAAAA

Background Scriptures:

Genesis 6:22–7:7 (NASB95)   Noah’s story

Genesis 18:16–19:28 (NASB95)  Lot’s Story

Revelation 1:4–8 (NASB95)

Message to the Seven Churches

   4     John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,

   5     and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood—

   6     and He has made us to be a kingdom, priests to His God and Father—to Him bethe glory and the dominion forever and ever. Amen.

   7     Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.

   8     “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”

Main Idea:

· The kingdom of God resides within believers, and Jesus will return for them.

Study Aim:

· Believers are called to recognize the kingdom of God living within them, prompting active faith and vigilance in light of the ultimate judgment that will unify the faithful with Christ.

Create Interest:

· The kingdom of God is within believers, and at Jesus’ return there will be a divine judgment that includes the separation of believers and non-believers.

Lesson in Historical Context:

· A question from the Pharisees about the coming of the kingdom of God is the basis for Jesus’ teaching on the second coming in 17:20–37. Jesus makes the argument that one cannot predict the coming of the Son of Man, nor should one get involved in eschatological speculations.

· Rather, the coming of the Son of Man will be sudden and unexpected. It is no surprise that the day of the Lord will be unexpected, as this was the precedent for God’s judgment in the days of Noah and in the destruction of Sodom and Gomorrah.

· While the Son of Man’s return will result in destruction for some, it will result in deliverance and salvation for others.[1]

Bible Study:

Luke 17:20–21 (NASB95) Kingdom Already Inside

20     Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed;

21     nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.”

· In verses 20 and 21 Jesus answered the question of the Pharisees as to when the kingdom of God would come. He said that it would not come with signs to watch for. The word he used is the word used for a doctor watching a patient for symptoms of some disease which he suspects.

· We are not quite sure what Jesus went on to say. The Greek may mean two things.

o It may mean, the kingdom of God is within you. That is to say, the kingdom of God works in men’s hearts; it is to produce not new things, but new people. It is not a revolution in material things that we are to look for, but a revolution in the hearts of men.

o It may mean, the kingdom of God is among you. That would refer to Jesus himself. He was the very embodiment of the kingdom, and they did not recognize him. It was as if he said, “The whole offer and secret of God are here—and you will not accept them.”[2]

Let’s look a little deeper to get a grip on this😊

What does Jesus mean by ‘the kingdom of God is in your midst’ and what is the deal with signs to be observed?

· The Pharisees wanted to know about the arrival of God’s kingdom and Jesus tells them, “You won’t be able to say, ‘It’s right here!’ or ‘It is over there!’ ‘It’s already here.’ ” He says to these Pharisees, “It is WITHIN you.” The word “within” is from the Greek word entos {en-tos’} which means “within, within reach, in the midst, or among you.” These meanings would be a better translation of this word here and make more sense. Why?

· The Pharisees were rejecting Jesus as the Messiah and were not believers. They rejected Christ. Thus, it would not make sense for Jesus to have told the Pharisees that the kingdom of God was within them. It wasn’t at all. Some Bible scholars feel that the force of the expression is better translated, “within your possession or within your reach.”

· Jesus’ point was that He was standing right in their midst. His kingdom had already begun in the hearts of His followers that had put their faith in Him. He was talking about a spiritual kingdom in men’s hearts. His spiritual kingdom, however, would eventually lead to a theocratic kingdom on earth one day.

· These are the days “between”—the kingdom has arrived in Jesus Christ, yet it has not arrived in its fullness. Believers are waiting for it, as Jesus has already described, knowing that it could come at any moment.

· He was the king of God’s kingdom that was already in their midst and among them. He was within reach right then. All they needed to do was repent and acknowledge that He was indeed the Messiah who could bring in His theocratic kingdom and it would be established on earth.

· The Pharisees, however, were preoccupied with the great events of the future and ignored the opportunities of the present. They ignored the Lord completely. They rejected the establishment of His kingdom in their own hearts.

· When Jesus finally returned to Heaven, His kingdom remained and continues to this day, with the work of God’s Spirit in the lives of believers. When Christ returns a second time at the end of the Tribulation, He will establish His theocratic kingdom on earth to infinity.

o  Let me ask, “Is Christ the King of your life? Are you letting Him rule in your heart?”[3]

· The statement challenges the Pharisees’ entire framework for recognizing God’s kingdom. They expected the kingdom to arrive with the Messiah’s visible arrival, accompanied by heavenly armies defeating earthly powers[2]—a dramatic, observable event. Jesus corrected this misconception by explaining that the kingdom’s present form comes without observable signs. Their constant seeking after signs was therefore misguided, based on a misunderstanding of the nature of the spiritual kingdom[4].[3] No heavenly signs or human efforts would announce it; people cannot point and say, “Here it is” or “There it is.”[2]

· Yet this doesn’t mean the kingdom is invisible or inactive. The kingdom is already present and operative in the world for those with perception to recognize it—God reigns, the kingdom has entered history, and a messianic community exists for those open to Jesus.[2] Israel no longer awaited a future arrival; the kingdom’s time had come[1], though it would eventually reach its final, complete manifestation at Christ’s return.[2]

· The Pharisees’ blindness to this reality stemmed from their rejection of Jesus himself. Without spiritual rebirth, they remained unable to discern the spiritual kingdom—those who fail to recognize the King cannot perceive His kingdom.[3] Jesus’ declaration thus serves as both announcement and indictment: the kingdom is present and accessible, yet hidden from those unwilling to acknowledge His authority.

[1] Munther Isaac, From Land to Lands, from Eden to the Renewed Earth: A Christ-Centered Biblical Theology of the Promised Land (Carlisle, Cumbria: Langham Monographs, 2015), 281–282. [2] Grant R. Osborne, Luke: Verse by Verse, ed. Jeffrey Reimer, Elliot Ritzema, and Danielle Thevenaz, Awa Sarah, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2018), 413–415. [3] John MacArthur, Luke 11–17, MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 2013), 403.

Thoughts to soak on:

· Note how Jesus asserts that the kingdom of God is not something to be observed with signs but is already present in the hearts of believers.

o This challenges listeners to consider their own awareness of God’s reign in their lives and to seek a deeper relationship with Christ.

· Recognizing the present kingdom encourages living out faith through love and obedience, reflecting the peace and the joy of Christ.

Luke 17:22–25 (NASB95) Longing for Christ's Day

22     And He said to the disciples, “The days will come when you will long to see one of the days of the Son of Man, and you will not see it.

23     “They will say to you, ‘Look there! Look here!’ Do not go away, and do not run after them.

24     “For just like the lightning, when it flashes out of one part of the sky, shines to the other part of the sky, so will the Son of Man be in His day.

25     “But first He must suffer many things and be rejected by this generation.

How does Jesus describe the coming of the Son of Man?

· “Jesus first tells the disciples that the Son of Man will not come as soon as they wish (v. 22), instructs them about the way in which he will not come (v. 23) as well as the way in which he will (v. 24), but also tells them about what will happen first (v. 25)[5]   Let’s look at Matthew’s Book for clarification:

· Jesus employs vivid, contrasting imagery to depict the Son of Man’s return. His arrival will be instantaneous and universally visible, comparable to lightning flashing across the entire sky from east to west (Matt 24:27–31)—a metaphor emphasizing both the speed and inescapability of the event. The coming parallels the days of Noah, when people engaged in ordinary activities—eating, drinking, marrying—oblivious to impending judgment until the flood suddenly destroyed them (Matt 24:36–44). Similarly, the days of Lot witnessed normal commerce and construction before divine judgment fell, and the Son of Man’s revelation will occur in this same manner (Luke 17:22–30).

· The ultimate coming of the kingdom would not be ushered in by just an earthly war (as some thought) but by a cosmic revelation to all the earth.[6]

· The cosmic dimensions of this event are equally significant. Following a period of tribulation, celestial bodies will darken, stars will fall, and heavenly powers will be shaken, after which the Son of Man’s sign will appear in the sky, visible to all nations, arriving on clouds with power and great glory. Angels will accompany Him, sounding a great trumpet to gather His chosen from the four corners of the earth. Upon His glorious return with all the angels, He will sit on His throne and separate all nations before Him, as a shepherd divides sheep from goats (Matt 25:31–33).

· Notably, Jesus emphasizes that neither angels nor He Himself knows the precise day and hour—only the Father does (Matt 24:36–44). The Son of Man comes at an unexpected hour (Matt 24:36–44), demanding constant vigilance. He will repay each person according to their deeds (Matt 16:27–28), indicating that His return combines both revelation and judgment.

· When questioned by the Sanhedrin, Jesus directly applied Daniel’s vision to Himself, declaring that observers would see the Son of Man seated at God’s right hand and coming with the clouds of heaven (Matt 26:64; Mark 14:62).

Thoughts to Soak On:

· Perhaps highlight how Jesus warns of days when the Son of Man will be longed for but not seen. This suggests the need for resilience and faithfulness amidst trials, reminding believers that Christ’s life of suffering was necessary for salvation. This fact should inspire believers to endure hardships, confident of Christ’s triumph and presence with them, strengthening their hope and commitment to His kingdom.

Luke 17:26–30 (NASB95) Oblivion in Noah's Days and Suddenness in Lot's

     Lot

26     “And just as it happened in the days of Noah, so it will be also in the days of the Son of Man:

27     they were eating, they were drinking, they were marrying, they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all.

28     “It was the same as happened in the days of Lot: they were eating, they were drinking, they were buying, they were selling, they were planting, they were building;

29     but on the day that Lot went out from Sodom it rained fire and brimstone from heaven and destroyed them all.

30     “It will be just the same on the day that the Son of Man is revealed.

· Noah and Lot were not men who had reached spiritual maturity. They were not examples of spiritual men for others to follow. However, they did one thing which others failed to do: they believed God’s Word when God said to prepare for the flood and for the coming judgment of fire. Despite all their shortcomings and failures, all their sensual and loose living, when the Word came to prepare, they believedand they prepared.

· The people of Noah’s and Lot’s Day did not believe and did not prepare. They went right on with their normal routine, living and focusing their minds upon the world and its things, the flesh and its pleasures.

· The people of Noah’s and Lot’s Day were caught unaware. Unexpectedly—suddenly …

o “The flood came and destroyed them all” (v. 27)

o “It rained fire and brimstone from heaven, and destroyed them all” (v. 29)

· God took care of Noah and Lot, the two who really believed His warning and prepared. He saved them from the coming judgment.

o This is the crucial point. When the Son of Man returns, the world will be the same as it was in the days of Noah and Lot.

§ Men will be going about their routine day-to-day affairs.

§ Men will not believe God’s warnings.

§ Men will be caught unaware. Unexpectedly, suddenly Christ will appear and men will be judged.

§ True believers who have really prepared themselves will be saved and delivered.[7]

Thoughts to Soak On:

· Note the obliviousness of people to impending judgment. This should prompt us to live with a sense of urgency and awareness of spiritual realities, nurturing our relationship with God.

· It’s a call to vigilance, ensuring our lives align with the values of God’s kingdom, marked by righteousness and readiness for Christ’s return.

Luke 17:31–33 (NASB95)  Attachment Hazards

31     “On that day, the one who is on the housetop and whose goods are in the house must not go down to take them out; and likewise, the one who is in the field must not turn back.

32     “Remember Lot’s wife.

33     “Whoever seeks to keep his life will lose it, and whoever loses his life will preserve it.

Why does Jesus mention Lot’s wife in Luke 17?

· Jesus invokes Lot’s wife while discussing His Second Coming and the return of Sodom-like conditions[1], using her as a cautionary example about the stakes of judgment and salvation. The immediate context reveals his meaning: “Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it”[2]—a paradox Jesus emphasizes repeatedly throughout the gospels.

· Lot’s wife and her husband had compromised their godliness by living in the sin city of Sodom. They wanted to get as close to the world as they could get away with, little expecting that Sodom was a city God had purposed to destroy[8][3]. Her destruction wasn’t primarily about her physical action of looking back, but about her attachments—she gazed longingly at everything the world offered: family security, sinful pleasures, and social approval[3]. She lagged behind during the escape, grieving over her imminent loss of material comforts and social status, and her carnal desire to preserve her old life ultimately cost her everything[2].

· The reference carries particular weight because of whom Jesus addresses. He directs this warning not to casual observers or Pharisees seeking miracles, but to his disciples who would carry on his ministry[1]—those responsible for spiritual leadership. Lot’s wife lost her life because she was unprepared to accept the mercy extended to her[9][4], a sobering reminder that proximity to salvation means nothing without genuine commitment. Jesus warns against clinging to worldly possessions and desires we know we should abandon—the nice house, the better paycheck, the relationships we covet—none of which will save us when judgment arrives[3].

[1] David Cooper and Jentezen Franklin, Armageddon Approaching: Uncover the Hopeful Truth about End-Times Biblical Prophecy (Chosen, 2025), 91–92. [2] Galaxie Software, 10,000 Sermon Illustrations (Biblical Studies Press, 2002). [See here, here.] [3] Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 2:239–240. [4] Douglas Redford, Jim Eichenberger, and Tom Thatcher, “Faithful during Distress,” in The NIV Standard Lesson Commentary, 2019–2020, ed. Ronald L. Nickelson et al. (Colorado Springs, CO: Standard Publishing, 2019), 26:14.

Thoughts to Soak On:

· Consider the danger of attachment to worldly possessions, as depicted when Lot’s wife looks back. This could encourage us to evaluate what we prioritize and place their trust in.

· Emphasizing the cost of discipleship, it calls for a commitment to eternal values rather than temporal ones, fostering a detachment from earthly pleasures in favor of heavenly treasures.

Luke 17:34–35 (NASB95) .Divine Separation

34     “I tell you, on that night there will be two in one bed; one will be taken and the other will be left.

35     “There will be two women grinding at the same place; one will be taken and the other will be left.

What is the significance of ‘two in one bed’?

· The image of two people sharing a bed in Luke 17:34 carries eschatological weight—it illustrates Christ’s teaching about the final separation of believers and unbelievers at his return.

· The passage raises an apparent theological problem: how can God seem just when taking one person from a pair who share the same occupation and living situation? The answer lies in recognizing that shared circumstances don’t guarantee equal spiritual standing—reward corresponds to individual actions and merit. God judges not by external behavior but by interior attitudes.[1]

· The bed itself symbolizes human weakness and vulnerability[1], making the domestic setting particularly poignant. We can say, however, that this situation portrays a family situation more than any other situation. Two children, or a husband and a wife, etc. The lesson is that the return of Christ will break up some homes[10].[2] This functions as a warning that family membership alone provides no salvation; those in good families who lack faith will face judgment.[2] The passage also emphasizes the universality and unexpectedness of the separation. The three paired illustrations—two in bed at night, two women grinding in the evening, two in the field at noon—span different times of day and Mark 13:35.[11]

· [3] The reference may indicate people huddling together for safety or a father and son.[4] Regardless of who occupies these spaces, separation occurs according to relationship with Christ rather than occupation, creating ultimately only two categories: saved and lost.[2]

[1] D. H. Williams and Robert Louis Wilken, eds., Matthew: Interpreted by Early Christian Commentators, trans. D. H. Williams, The Church’s Bible (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2018), 458–459. [2] John G. Butler, Jesus Christ: His Return, Studies of the Savior (Clinton, IA: LBC Publications, 2006), 10:278. [3] Virgil Edwards, “The Coming Rapture,” Golden Nuggets, ed. Maze Jackson (1967). [See here, here, here.] [4] Alberto Samuel Valdés, “Luke,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2019), 158.

· Perhaps these verses underline that divine judgment is personal and selective, with a clear division between believers and non-believers. This should inspire a personal reflection on our spiritual journey and readiness for Christ’s return.

· We are encouraged to have an active faith marked by love and service.  This point can help believers to live each day as if Christ might return, assuring readiness.

Luke 17:36–37 (NASB95) Inevitable Judgment

36      [“Two men will be in the field; one will be taken and the other will be left.”]

37      And answering they *said to Him, “Where, Lord?” And He said to them, “Where the body is, there also the vultures will be gathered.”

What does Jesus mean by ‘where the corpse is, there the vultures will gather’?

· Jesus employs this saying as a proverb about the inevitable and unmistakable nature of divine judgment. The fundamental principle underlying the image is that certain realities always accompany each other—wherever one appears, the other will follow[1]. The saying functions on multiple interpretive levels depending on context.

· At its core, the statement operates as a proverb about spiritual condition and judgment: where spiritual death exists, the forces of judgment converge, much as vultures circle a carcass[2]. This illustrates how Christ’s return will be unmistakably visible—as impossible to miss as vultures gathering at a dead body[1]. The comparison suggests that recognizing the Son of Man’s arrival will be as unavoidable as vultures detecting decomposing flesh[1].

· “Where there is a dead body, there the vultures will gather” means in effect “Where there is a situation ripe for judgment, there the judgment will fall.” But the situation in view in the context is the city of Jerusalem, doomed to destruction because of its unwillingness to pay heed to the message of peace that Jesus brought. The executioners of this particular judgment were Roman legionary forces. The eagle was the standard of a Roman legion, and this may explain the choice of the word “eagles” here.[12] [3].

· Jesus may have directed this warning at the Pharisees and their spiritual deadness, or more broadly, he painted a grim picture of judgment’s finality—vultures feed only on the dead, and by the time they gather, nothing can be done for the deceased[2]. The grotesque imagery functions as a warning, forcing listeners to confront whether they remain spiritually dead in sin or have found new life in Christ[2].

[1] David Abernathy, An Exegetical Summary of Matthew 17–28, Exegetical Summaries (Dallas, TX: SIL International, 2015), 163. [2] Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 2:242. [3] Walter C. Kaiser Jr. et al., Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1996), 482.

Thought to soak on:

· Notice the imagery of vultures gathered where there is a body, illustrating the inevitability and certainty of God’s judgment. This serves as a reminder of the serious consequences of disbelief. It can motivate believers to share the gospel, urging others towards the hope found in Christ, fostering a communal spirit of anticipation and preparation for His return.

Illustrations:

· The account of the Lazarus and the rich man (Luke 16:19-31) illustrates the stark reality of eternal judgment. Lazarus is comforted in the bosom of Abraham, while the rich man suffers in torment, highlighting the heavenly kingdom that awaits those recognized by their faith during their earthly lives. This truth reminds us of the need to acknowledge and activate God's kingdom within us, as judgment will ultimately unify the faithful with Christ.

· Consider the story of the early church in Acts, where the disciples spread the Gospel boldly, even in the face of persecution. They understood the significance of the kingdom of God living within them and acted with vigilance, knowing their faith could lead to judgment. Their lives were a testament to a kingdom that was not just future but present; they prepared their hearts and minds for the ultimate unification with Christ

[1]Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Lk 17:20–37.

[2]William Barclay, ed., The Gospel of Luke, The Daily Study Bible Series (Philadelphia, PA: The Westminster John Knox Press, 1975), 220.

[3]Rod Mattoon, Treasures from Luke, vol. 4, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, n.d.), 303–304.

[4]John MacArthur, Luke 11–17, MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 2013), 403.

[5]Craig A. Evans, Luke, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 1990), 261.

[6]Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Lk 17:23–24.

[7]Leadership Ministries Worldwide, The Gospel according to Luke, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 349.

[8]Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, vol. 2, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 239.

[9]Douglas Redford, Jim Eichenberger, and Tom Thatcher, “Faithful during Distress,” in The NIV Standard Lesson Commentary, 2019–2020, ed. Ronald L. Nickelson et al., vol. 26 (Colorado Springs, CO: Standard Publishing, 2019), 14.

[10]John G. Butler, Jesus Christ: His Return, vol. 10, Studies of the Savior (Clinton, IA: LBC Publications, 2006), 278.

[11]Virgil Edwards, “The Coming Rapture,” ed. Maze Jackson, Golden Nuggets 3 (1967).

[12]Walter C. Kaiser Jr. et al., Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1996), 482.