Not only shall the character of the times be similar, but the character of the people shall be the same, `For as in

the days that were before the Flood ...'. There we find men going about their affairs with absolute disregard of the

warnings of Noah or the building of the ark. So we find that Scripture tells us that in the days that are coming men

will be in the field, women at the mill; one shall be taken and the other left. Many expositors read this passage as

though it teaches that the one taken is taken away for judgment, and the one left is left for blessing. A superficial

connection is also seen between the `taking away' by the Flood, and the being `taken' by the invisible hand of God.

This is not the meaning, however. Those taken are taken into the ark of the parousia, those left are left to the storms

of tribulation.

The word used of the taking away by the Flood is the same used of depriving the unprofitable servant of his

talent (Matt. 25:29). The other word, `one shall be taken', means to take to one's self as a companion, and indicates

the conferring of a favour. When the Lord selected Peter, James and John to view the Transfiguration (Matt. 17:1),

and to see the raising of Jairus' daughter (Mark 5:40), or to witness the agony in Gethsemane (Matt. 26:37), He used

this word `to take' in each case. Further, the point seems definitely settled by John 14:3, where the Lord says, `I will

receive you unto myself' (same word). Hence, in Matthew 24 one shall be received by the Lord; the other left. To

be left is a term of judgment. `Let them alone' was said of the blind guides (Matt. 15:14); `left' as a desolate house

(23:38); `forsook' as did the disciples (26:56); and, in conjunction with `to take', compare John 14:3 with 14:18, `I

will receive', `I will not leave you comfortless'. The obvious conclusion is that those not taken will be left

Revelation 12 brings before us in vision and symbol the same teaching as Matthew 24:40, and in our book This

Prophecy we have shown clearly that the `man child' does not refer to the birth and ascension of Christ. Revelation

2:26,27 gives a clue:

`He that overcometh, and keepeth my works unto the end, to him will I give power (authority) over the nations:

and he shall rule them with a rod of iron'.

The institution of this authority takes place when the man child is caught up `to God and His throne', for

`To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with

My Father in His throne' (Rev. 3:21).

The words of Revelation 3:3,4 are also related to the same time and event:

`If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come

upon thee. Thou hast a few names ... they are worthy'.

The words of Luke 21:36 seem to refer to the same time and people:

`Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come

to pass, and to stand before the Son of man'.

While the hope and the reward of the various bodies or callings of believers differ, there is a unity of principle

regarding them that it is well for us to observe. 1 Thessalonians 4 speaks of the same period as Matthew 24, and

1 Thessalonians 5 equally warns against being found sleeping (cf. Mark 13:35,36), and speaks of the coming as like

a thief in the night. We cannot shut our eyes to the conditions that are attached to the participation in the reward

aspect of the believer's service (which is the aspect of Matthew 24 and 25). Matthew 24:42, Luke 21:36, and

Revelation 3:3, `Watch therefore', or as in the case of the householder and virgins, `readiness' is the word. By

confounding the hope with the prize, either of the church, or of the heavenly calling, or of Israel, a great deal of

wrong teaching has arisen. One system maintains that by reason of grace all believers will of necessity escape the

great tribulation; others, seeing a line of teaching urging watchfulness, readiness, and being accounted worthy, etc.,

say that some only will escape. These subjects are too great to be decided upon here. They demand a separate

It is important however to note that the parables that follow in chapter 25 emphasize the need of `readiness'

(verse 10), `faithfulness' (verse 21), and `kindness' (verse 40) as a prerequisite for entering the marriage feast, for

being made ruler over many things, and for entering into the kingdom. These varying degrees and aspects are

summed up in the word `taken' (Matt. 24:40), and in the appointment of verse 47. The sad alternatives, outside the