Jesus was saying god's kingdom is within

JESUS WAS SAYING GOD'S KINGDOM IS WITHIN
EDITED BY GLENN PEASE
Luke 17:21 21norwill people say, 'Here it is,' or
'There it is,' becausethe kingdom of God is in your
midst."
American Standard Version
neither shall they say, Lo, here! or, There! for lo, the
kingdom of God is within you.
Douay-Rheims Bible
Neither shall they say: Behold here, or behold there.
For lo, the kingdom of God is within you.
Darby Bible Translation
nor shall they say, Lo here, or, Lo there; for behold,
the kingdom of God is in the midst of you.
English RevisedVersion

neither shall they say, Lo, here! or, There! for lo, the
Webster'sBible Translation
Neither will they say, Lo here! or lo there! for behold,
the kingdom of God is within you.
Weymouth New Testament
Nor will they say, 'See here!' or 'See there!' --for the
Kingdom of God is within you."
WorldEnglishBible
neither will they say, 'Look, here!' or, 'Look, there!'
for behold, the Kingdom of God is within you."
Young's Literal Translation
nor shall they say, Lo, here; or lo, there; for lo, the
reign of God is within you.'

BIBLEHUB RESOURCES
RadicalMistakesRespecting The Kingdom Of God
Luke 17:20, 21
W. Clarkson
Pharisaismtook its hostile attitude towardChristianity because it entirely
failed to understand it. It made two radical mistakes which completelymisled
it.
I. THE MISTAKES WHICH PHARISAISM MADE.
1. As to the characterof the coming kingdom. It thought it was to be outward,
earthly, political, temporal; it was looking and longing for the time when
another David, another Judas Maccabaeus, shouldcome, should liberate the
Holy Land from the graspof the paganpower, and make Jerusalemthe
metropolis, the centre and glory of the earth.
2. As to the evidences and signs of its coming. It lookedfor a grand display of
power, for overwhelming evidences that would strike every eye and startle
and convince every mind that One was at hand who should assume the
sovereigntyawaiting him. And so it came to pass that when Jesus was born at
Bethlehem, a Babe cradledin a manger; when he grew up to be a Carpenter
at Nazareth; when he gathered no army, and struck no blow for national
deliverance;when there was no ostentationabout his method; when he lived
to bless and teachindividual men and women, and wrought his work quietly
and unpretendingly; - Pharisaismdecided that he was not the Coming One,

and that his reign was not to prove the kingdom of God. Pharisaismentirely
mistook God's purpose, and fatally misinterpreted his procedure.
II. THE MISTAKES INTO WHICH WE ARE LIABLE TO FALL. Not, of
course, the same but similar, and equally disastrous.
1. When we look for blessednessin out ward circumstances insteadof in
inward peace. We say, "If I could but win that prize, gain that post, secure
that friendship, earn that income, how bright would be my lot, how glad my
heart, how radiant my life I" But we are wrong. Gladness ofheart and
excellencyof life are not to be found in sunny circumstances, but in a pure
heart, a heart that is at rest, a heart at home with God. "Out of the heart are
the issues oflife;" the fountain of lasting joy rises from our own breast; the
kingdom of God is within us.
2. When we look for blessednessin the time that is beyond. "Mannever is, but
always to be blessed." There is even an unchristian longing for the heavenly
future. When" to abide in the flesh" is more needful for those for whose
welfare we are largelyresponsible, then the "kingdomof God" for us is not in
the distance;it is in the present sphere of duty; it is in present peace, present
joy, present service, in the blessednesswhichChrist gives to his servants
"Before they reachthe heavenly fields, Or walk the goldenstreets," in those
"heavenly places" ofholy service and happy fellowship in which he "has
made them to sit" (Ephesians 2:6).
3. When we waitfor heavenly influences to fall upon us instead of availing
ourselves of those we have. Not only is there no need for any soul to wait for
some remarkable and overwhelming influences before entering the kingdom,
not only is it wholly unnecessary, but it is positively wrong to do so. It is in
those quiet influences which are now working within your heart that God

comes to you. He will never be nearerto a human soul than when his Spirit
fills it with a holy longing, and makes it eagerto know what it must do to
enter into life. Wait not for anything that is coming: acton the promptings
that are within you, and your feet shall then surely stand within the kingdom
of God. - C.
Biblical Illustrator
The kingdom of God is within you.
Luke 17:20, 21
The kingdom of God
J. P. Williams.
It is a kingdom of the mind, the will, the feeling, and the conduct. "My
kingdom is not of this world," formed in a material fashion, resting on visible
forces, but within, seatedin the heart, the intellect, and feeling. Give over,
then, straining your eyes investigating the heavens, the kingdom of God is

among you; the words will bear this rendering, being almost identical in
meaning with the words found in John's Gospel(chap. 1., verse John 1:26),
translated thus — "In the midst of you standeth One whom ye know not."
The laws and principles of the kingdom were fully incorporated in Christ,
they evolved out of His Personlike light from the sun. He informs them that
the kingdom is already present with them, that it bad actually commencedits
operations, and that its spiritual vibrations were then felt. What, then, is this
kingdom?
1. It is a kingdom of new convictions producing new conversions andoutward
reforms. It deals with these three forces of the human character — impulse,
will, and habit. Once it gets a proper hold of these powers it makes the
characteran irresistible force. When religious impulse is graspedby the will
and transformed into life, the characteris such that the gates ofhell cannot
prevail againstit.
2. It is the kingdom of life, or a living kingdom here, rather than an earthly
kingdom yonder. It is new life kindling new ideas and forming fresh habits.
Sometimes it steals in upon the mind as silently as light. Look at the woman of
Samaria, how natural, the new ideas were deposited into her mind, and with
what marvellous rapidity they changedthe current of her thoughts and the
habits of her life.
3. It is a kingdom of new impressions concerning self, God, man, life, time,
and eternity. No personever equalled the founder of Christianity as an
impression-maker, impressions of the highest and purest type were set in
motion, as reconstructive agenciesby Him; and they are still at work
leavening society, and they are divinely destined to continue until the whole
universe of God is entirely assimilatedwith the Divine nature, and thus cause
righteousness andholiness to shine everlastinglythroughout God's dominion.

4. It is the kingdom of love — love revealedin the light of the Fatherhoodof
God, God being knownas a Father, naturally creates a filial reverence in
man, which at once becomes the mightiest force in reclaiming the lost. Like
creates like is a recognizedprinciple in ancient and modern philosophy, as
well as in Christian theology.
(J. P. Williams.)
The kingdom which cometh not with observation
Bishop Samuel Wilberforce.
These words of our Lord open to us an abiding law of His kingdom; an
enduring rule of that dispensation under which we are.
1. It is "a kingdom"; most truly and really a kingdom. Nay, even in some sort
a visible kingdom; and yet at the very same time it is —
2. A kingdom "which cometh not by observation";unseen in its progress, seen
in its conclusion;unheard in its onward march, felt in its results. Let us, then,
follow out a little more into detail this strange combination of what might
almost seemat first sight direct contradictions.
I. And first see HOW REMARKABLY THIS WAS THE CHARACTER OF
ITS OPENING ON THIS EARTH. It was then manifestly a "kingdom." The
angels bore witness of it. Their bright squadrons were visible upon this earth
hanging on the outskirts of Messiah's dominion. They proclaimed its coming:
"Unto you is born this day in the city of David a Saviour, which is Christ the
Lord." "Glory to God in the highest; peace onearth, good-will towards men."
Nay, the world felt it: "Herod was troubled, and all Jerusalemwith him." The
instincts of the unbelieving monarch made him tremble before the King of
Saints. It was "a kingdom" which was coming. Yet it "came not with

observation." The King of Israel was born obscurely. Angels appearedto
herald Him; yet none save shepherds saw them. There was veil enough over
eachcircumstance of His life to make the dull eye of the world miss the true
meaning of characters it could not help seeing. And afterwards, in the life of
Christ, it was the same. The world was stirred, troubled, uneasy, perplexed. It
felt that it was in the presence ofa strange power. An undefined, unknown,
yet realpresence was with it. But it knew Him not. It was as if some cloud was
shed round Him through which the world could not pierce. "The kingdom"
was even now amongstmen, and yet its coming was unseen.
II. And so, AFTER THE DEATH AND ASCENSION OF CHRIST, "THE
KINGDOM" WENT ON. Still it came, reaching to every part of the earth, but
never "with observation."
III. Once more; SEE HOW THIS IS STILL IN EACH HEART THE LAW
OF ITS ESTABLISHMENT. There also none can evertrace its beginnings.
Some, indeed, may remember when first they felt its life within them, when
first they were duly consciousofits power — though this is far from
universally the case where it is most truly planted — but even in these cases,
this consciousness wasnot its true beginning; any more than the first faint
upgrowth of the tender blade is the beginning of its life; any more than the
first curling of the water is the breath of heaven which it shows:no; life must
be, before it is able to look back into itself and perceive that it does live. Being
must precede consciousness. And as it is at first given, so does it grow. It is the
receiving a life, a being, a breath. It is the passing overus of God's hand, the
in-breathing of His Spirit. This is its secrethistory; and this men cannot
reach. And yet it is "a kingdom" which is thus setup. Wheresoeverit has its
way, there it will be supreme. It makes the will a captive, and the affections its
ministers, and the man its glad vassal. Thoughit "comethnot with
observation," yet it is indeed "a kingdom." Now, from this it behoves us to
gather two or three strictly practical conclusions —

1. This is a thought full of fearto all ungodly men. Depend upon it this
kingdom is set up. It is in vain for you to saythat you do not perceive it, that
you see it not, nor feel it; this does not affectthe truth. It is its law that "it
cometh not with observation";that from some it always is hidden. Your soul
had — if you be not altogetherreprobate, it still has, howeverfaintly exercised
— the organs and capacities forseeing it. But you are deadening them within
yourself.
2. This is a quickening thought to all who, in spite of all the weaknessoftheir
faith, would yet fain be with our Lord. Is this kingdom round about us? Have
we places in it? How like, then, are we to His disciples of old; trembling and
crying out for fearas lie draws ninth to us! How like are we to those whose
eyes were holden, who deemed Him "a strangerin Jerusalem"!How do we
need His words of love; His breaking bread and blessing it; His making
known Himself unto us; His opening our eyes!How should we pray as we
have never prayed before, "Thy kingdom come!"
3. Here is a thought of comfort. How apt are we to be eastdown; to doubt our
own sincerity, to doubt His working in us, to doubt the end of all these tears,
and prayers, and watchings!Here, then, is comfort for our feeble hearts.
Small as the work seems, unobservedas is its growth, it is a kingdom. It is His
kingdom. It is His kingdom in us. Only believe in Him, and wait upon Him;
only endure His time, and follow after Him, and to you too it shall be
manifested.
(Bishop Samuel Wilberforce.)
God's kingdom without observation
J. Lathrop, D. D.

1. The manner in which the gospelwas first introduced was without external
show and ostentation. Worldly kingdoms are usually erectedand supported
by the powerof arms.
2. The external dispensation of Christ's kingdom is without ostentation. His
laws are plain and easyto be understood, and delivered in language levelto
common apprehension. The motives by which obedience is urged are pure and
spiritual, takennot from this, but the future world. His institutions are few
and simple, adapted to our condition, and suited to warm and engagethe
heart.
3. The virtues which the gospelprincipally inculcates are without observation,
distant from worldly show, and independent of worldly applause.
4. As the temper of the gospel, so also the operationof the Divine Spirit in
producing this temper, is without observation. It is not a tempest, an
earthquake, or fire; but a small, still voice. It is a spirit of power, but yet a
spirit of love, and of a sound mind. The fruits of it, like its nature, are kind
and benevolent. They are love, joy, peace, long-suffering, gentleness,
meekness,and goodness.
5. The blessings of God's kingdom are chiefly invisible, and without
observation. The rewards which the gospelpromises are not earthly and
temporal, but heavenly and spiritual. They are not external power, wealth,
and honour; but inward peace, hope, and joy here, and everlasting felicity
hereafter.We will now attend to the reflections and instructions which our
subject offers to us —
1. If the kingdom of God is now among us, we are all without exceptionbound
to acknowledgeit, and submit to it.

2. We learn that it concerns every one, not only to submit to God's kingdom,
but to submit to it immediately.
3. We are here taught that we have no occasionto run from place to place in
order to find the grace ofGod, for we may obtain it in any place where His
Providence calls us. For the Spirit is not confined to certainplaces, its
influences are not at human disposal, nor do its operations come with public
observation. You are to receive the spirit in the hearing of faith. Its influence
on the heart is not like an overbearing storm, but as the gentle rain on the
tender herb, and the dew on the grass.
4. We learn from our subject that true religion is not ostentatious. It seeks not
observation. The true Christian is exemplary, but not vain. He is carefulto
maintain goodworks, but affects not an unnecessaryshow ofthem.
5. It appears that they only are the true subjects of God's kingdom who have
experiencedits power on their hearts.
6. As the kingdom of God comes not to the heart with observation, we are
incompetent judges of the characters ofothers.
(J. Lathrop, D. D.)
The secretworkings ofDivine grace
J. Vaughan, M. A.

The workings ofGod's grace are, for the most part, not only beyond, but
contrary to our calculation. It is not said that " the kingdom of God is not
with observation," but "the kingdom of God cometh not with observation."
And the principle is this — that the greatestand plainest effects are produced
by causes whichare themselves unnoticeable. God is mounting up to His
grand design; but we cannot see the steps of His ascent. If you pass from the
history of the Church to any other province in God's empire, you will find
them all recognizing the same law. It seems to be the generalrule of all that is
sublime, that its motions shall be unseen. Who candiscern the movements of
the planets — whose evolutions we admire, whose courses guide our path?
The day breaks and the day sets;but who canfix the boundaries of the night,
the boundaries of the darkness? You may watchthe departing of summer
beauty — as the leaves are sweptby the autumn wind — but can the eye trace
its movements? Does noteverything — in the sky and in the earth — proclaim
it — as all nature follows its hidden march — that "the kingdom of God
cometh not with observation"? Or, let any man amongstyou, read but a very
few of the leading passages ofhis own life, and let him observe what have been
the great, deciding events of his history — determining, if I may so speak, the
very destinies of his forces. Were they those he anticipated? Did his greatjoys
and sorrows rise in the quarters from whence he expectedthem to rise? Did
not the greatcircumstances ofhis life arise from events quite unexpected?
And did not those things which he counted little, greatly rise and extend
themselves — for evil or for good? And what does all this attest-in providence
and in nature — but that " the kingdom of Godcometh not with
observation"? Butwe are now led to expect, by what we have read, and what
we have seen, and what we have felt, in outward things, that we shall find the
truth of the text, also, when we come to the experience of a man's soul; and
that the "kingdom of God cometh not with observation." A very pious mother
is deeply anxious about the soul of her son. Her fond affections, her holy
influences, her secretprayers-have all been bearing to that one point, of her
child's conversionto God, for many years. But have that mother's prayers
died, because those lips are hushed? "Has God forgottento be gracious,"
when man ceasesto expect? Nay — in His own way, and in His own hour,"
the kingdom" comes.

(J. Vaughan, M. A.)
Quiet growth of the Church
DeanGoulburn.
In his other work, the Acts of the Apostles, St. Luke beautifully illustrates
these words of our Lord. The Book ofthe Acts gives us the history of the early
Christian Church for about two-and-thirty years after the death of Christ. It
may well surprise a thoughtful readerof this book to remark how little
progress Christianity seems to have made at the end of that period, so far as
the outward life of man was concerned. Nothing amounting to a greatsocial
change is here recorded. The Church had not put down heathen sacrifice, nor
demolished a single idol temple. Scarcelyyet did men's public and sociallife
show any traces ofit. The gospelhad as yet no localhabitation; in looking
down upon the crowdeddwellings of the greatcities of the empire, you would
not as yet have seena spire. Nay, nearly three centuries elapsedafterthe
period describedin the Acts of the Apostles, before buildings gave any note of
the greatmoral revolution which had takenplace in the minds of men; before
the Basilica was divertedfrom its original purpose as a court of justice to the
greatend of Christian worship, and in the semicircularrecess,where the
praetor and his assessors hadsat to lay down the law of the empire, now the
bishop and his attendant presbyters were installed around the holy table, to
expound the higher law of the kingdom of heaven. But yet, though the visible
impression made by Christianity upon human life and manners was thus
slight during the period referred to, we may be quite sure that the gospelwas
then fermenting with peculiar powerin the hearts and minds of men. If the
kingdom of God did not come with observation, this was no proof at all that it
was not within men — that it was not in the very centre of their inner life. If
the powers that be, and the wise men after the flesh, at first thought it beneath
their notice; if Trajanand Pliny regarded Christians merely in the light of an
obstinate and eccentric setof fanatics;this was no proof that a greatsocial
revolution was not preparing in the lower strata of society, and eating away,
like subterraneous volcanic fire, the crust upon which existing institutions

stood. The mustard-seedhad been castinto the earth, and it was swelling and
bursting beneath the soil. The leavenhad been thrown into human nature;
and its influences, though noiseless andunseen, were subtlely and extensively
diffusing themselves through the whole lump. Christ's religion was to win its
way noiselessly, like Himself. Because its blows againstexisting institutions
were so indirect, because they were aimed so completely at the inward spirit
of man, the great men and the wise men after the flesh completely overlooked
them, and dreamt not how they were undermining the whole socialfabric of
heathenism. The scanty notices of Christianity by authors contemporary with
its rise have been thoughtlessly made a ground of objectionagainstit by
sceptics. The believerwill rather see in this fact a confirmation of the Lord's
profound word. The kingdom of Godwas not to come, and it did not come,
with observation.
(DeanGoulburn.)
SecrecyofDivine visitations
J. H. Newman, D. D.
Such has ever been the manner of His visitations, in the destruction of His
enemies as well as in the deliverance of His own people; — silent, sudden,
unforeseen, as regards the world, though predicted in the face of all men, and
in their measure comprehended and waited for by His true Church. See Luke
17:27-29;Exodus 15:19; Isaiah37:36; Acts 12:23;Isaiah30:13; Luke 17:35-
36. And it is impossible that it should be otherwise, in spite of warnings ever
so clear, considering how the world goes onin every age. Men, who are
plunged in the pursuits of active life, are no judges of its course and tendency
on the whole. They confuse greatevents with little, and measure the
importance of objects, as in perspective, by the mere standard of nearness or
remoteness. It is only at a distance that one cantake in the outlines and
features a whole country. It is but holy Daniel, solitary among princes, or
Elijah the recluse of Mount Carmel, who can withstand Baal, or forecastthe
time of God's providences among the nations. To the multitude all things
continue to the end, as they were from the beginning of the creation. The

business of state affairs, the movements of society, the course of nature,
proceedas ever, till the moment of Christ's coming. "The sun was risen upon
the earth," bright as usual, on that very day of wrath in which Sodomwas
destroyed. Men cannot believe their own time is an especiallywickedtime;
for, with Scripture unstudied and hearts untrained in holiness, they have no
standard to compare it with. They take warning from no troubles or
perplexities, which rather carry them awayto searchout the earthly causes of
them, and the possible remedies. Pride infatuates many, and self-indulgence
and luxury work their wayunseen, — like some smouldering fire, which for a
while leaves the outward form of things unaltered. At length the decayedmass
cannot hold together, and breaks by its own weight, or on some slight and
accidentalexternal violence.
(J. H. Newman, D. D.)
The coming of the kingdom to individuals
Canon Liddon.
Truly, at a christening we may well reflect that the kingdom of God comes
"not with observation." And if in later years, as too generallyis the ease, the
precious grace thus given is lostand sinned away, and nothing but the stump
or socketofthe Divine gift remains without its informing, spiritual, vital
power, then another change is assuredlynecessary, which we call conversion.
And what is conversion? Is it always a something that canbe appraisedand
registeredas having happened at this exacthour of the clock — as having
been attended by such and such recognizedsymptoms — as announced to
bystanders by these or those conventionalor indispensable ejaculations — as
achievedand carried out among certain invariable and easilydescribed
experiences? Mostassuredlynot. A conversionmay have its vivid and
memorable occasion, its striking, its visible incident. A light from heaven
above the brightness of the sun may at midday during a country ride flash
upon the soul of Saul of Tarsus;a verse of Scripture, suddenly illuminated
with new and unsuspectedand quite constraining meaning, may give a totally
new direction to the will and the genius of an ; but, in truth, the type of the

process ofconversionis just as various as the souls of men. The one thing that
does not vary, since it is the very essenceofthat which takes place, is a change,
a deep and vital change, in the direction of the will. Conversionis the
substitution of God's will as the recognizedend and aim of life, for all other
aims and ends whatever;and thus, human nature being what it is, conversion
is as a rule a turning "from darkness to light, and from the power of Satan
unto God," that a man may receive forgiveness ofhis sins and an inheritance
among them that are sanctified. And this greatchange itself, most assuredly,
"comethnot with observation." The after-effects, indeed, appear— the spirit
of self-sacrifice,the unity of purpose which gives meaning, solemnity, force to
life, the fruits of the Spirit — love, joy, peace, long-suffering, gentleness,
goodness,in such measure as belongs to the requirements of the individual
character. Certainly, when the kingdom of God has come into a soul the result
may be traced easilyenough, but the kingdom of God cometh in this case, too,
at least, as a generalrule, "not with observation."
(Canon Liddon.)
Religionis an inward principle, rind cabinet be forced
W. H. Lewis, D. D.
Men love excitement, and to be able to say, "Lo, here is Christ! or, lo, there!"
and they will eagerlyrun after the preacher who canbest minister to this love
of excitement. But religion is an inward principle, a work of personalself-
denial and effort. Vegetationas a generalrule, is more advancedby the gentle
dews and moderate showers than by torrents of rain or the bursting of water-
spouts; so is the work of salvation, by the daily dews of Divine grace, more
than by extraordinary revivals. Let us not disparage revivals, for some truly
deserve the name; but let us be assuredthat the work of God is not confined
to them, and we fear is not often in them at all — that churches may have
some piety which have no greatannual seasonof excitement — that the best
state of things is, where no communion passes without the adding of faithful
souls — that all healthy growth in nature and grace is gradual and from
within — and that "the kingdom of God cometh not with observation."

(W. H. Lewis, D. D.)
The kingdom within
Dr. Harris.
I. RELIGION IS AN INWARD AND SPIRITUAL PRINCIPLE. It is, says
our Saviour, "within you." This is a representationwhich differs from the
ordinary opinion of men. If it be within us, then —
1. It is not determined by geographicalboundaries, by latitude or longitude.
2. It does not consistin an observance ofordinances. This is a representation
which accords with what we find in the sacredpages. Godforms His estimate
of the characters ofmen, not by their actions, or their language, ortheir
opinions, or by anything of a merely outward nature; but by the temper and
frame of their hearts.
II. TRUE RELIGION SUBJECTSTHE SOUL TO THE AUTHORITY AND
REIGN OF GOD.
1. It is spokenof as a kingdom. Now a kingdom is not a scene of anarchy and
rebellion; it is distinguished by order and due subordination.
2. But this is not all. Not only is there subordination, but all is under the
immediate controlof God.(1)God is the author and preserverof that spiritual
and Divine principle in which true religion consists.(2)Godhas appointed all
the means by which it is maintained.

3. Mere necessarysubmissionis not enough. It implies a voluntary subjection
of the heart to the authority of God.
(Dr. Harris.)
The kingdom of God
The WeeklyPulpit.
I. The text is a WARNING AGAINST ILLUSORY VIEWS OF RELIGION.
There is a form of evil in our own day againstwhich we make a strong protest.
There are men in our midst who say, "Lo here; or, lo there." At last the truth
has been discovered. Jacobis come to Bethel, and has dreamed a marvellous
dream. We speak ofmen who sow seeds ofdiscord through pretended light
and holiness. They disturb the peace ofthe church, and lead the unwary
astray.
II. The greattruth which our text suggestsis THE SPIRITUAL NATURE OF
THE KINGDOM OF GOD, yea, the reign of God in men's hearts and lives.
The Jews expecteda startling demonstration of the supernatural to their
material advantage;Christ effecteda moral reformation, and laid the
foundation for a spiritual commonwealth. We quote the opening sentencesof
"Christus Consummator," a recent work of greatbeauty by Canon Westcott:
"Gainthrough apparent loss;victory through momentary defeat; the energy
of a new life through pangs of travail — such has ever been the law of
spiritual progress. This law has been fulfilled in every crisis of reformation;
and it is illustrated for our learning in every page of the New Testament."
Such, in a few words, is the basin of that empire of truth which the Son of God
founded, and is now enlarging by His Word and Spirit.
III. In conclusion, observe how emphatic the Saviour is in directing the
attention of His hearers to the fact, THAT THE KINGDOM OF GOD IS

NOT AN EXPECTATION,BUT A REALITY IN THE SOUL — "the
kingdom of God is within you." The seatof the' government is in the heart.
(The WeeklyPulpit.)
The inner heaven
J. Vaughan, M. A.
It is evident that a "kingdom" necessarilyimplies a ruling power, and entire
subordination to the governing principle. But many minds (might I not almost
say most?)have not even this. There is no governing principle at all, unless it
be to please self;and a kingless heartmust be a weak and miserable thing!
There is sure to be disorder, and confusion, and wretchedness — where there
is anarchy; and a man's heart is of that character — so impulsive, so restless;
so sensitive to influences of every kind; so capricious;so many coloured, that
it actually requires a controlling rule which should be a sovereignoverit.
Nothing else will do. A multitude of rulers could not answerthe purpose. They
would only weakenand distract. There must be One, and that One supreme,
and absolute, and alone. Now it is Christ's promise that He will come into
every heart who is willing to receive Him. He comes a King. Now see what
follows. Christ was a Saviour before He was a King. He rose from His cross to
His throne. "He humbled Himself, and became obedient unto death, even the
death of the cross." WhereforeGodalso hath highly exalted Him, and given
Him a name which is above every name. He enters therefore the heart a
Saviour-King. What, then, is the first thing which He brings? What is the first
act of sovereignty — what the ground of His kingdom? Pardon, peace, and
rest to the soul. It cannot be but that the first discovery, and on every fresh
realization of such a fact as that, there must be greatjoy. "Can it be true? O
what a happiness! What perfect joy! He is mine and I am His, and nothing
shall ever divide us." So peace makes joy; and joy and peace, uniting, make
love. Oh! it is a strangely-beautiful kingdom where love — love in high
authority — love in power— love in awe-issues its mandates;and love, love in

expectation, love in perfectaccord, love eageron the wing, gives constant echo
to every will of His Sovereign's heart. But are there no laws in that
"kingdom" of peace and love? The strictest. No man — such is the
constitution of our nature — no man could be happy who is not ruled, and
ruled with a very firm hand. We all like, we all require, and we all find it
essentialto our being to be under authority and restraint; and the more
imperative the power, so it be just and good, the happier we are. These are the
essentials,the very characteristics ofthe inner kingdom which is now in every
believer's soul; only, that which is here, is only the dim reflection of all which
is so perfect there; still, it is the same heavenin both worlds. And a man that
has once that "inner heaven" in his heart, how independent he is of all
accidents, and of all external circumstances. Surely, when death comes, it will
be a very little step to that "kingdom " indeed, and to his kindred above.
(J. Vaughan, M. A.)
Where is the heavenly kingdom
W. M. Hay Aitken, M. A.
If you ask me what my definition of the kingdom of heaven is, if you ask me
where I place it, I will tell you. Show me a man who is just, who is honest, who
is benevolent, who is charitable, who loves his God, who loves his fellow-men;
show me such a man; yea, bring him here, stand him by my side, and I care
not what be the colourof skin, nor what be his name, or the name of his
nation, or what his socialstanding, or what his financial position, or what be
the degree ofhis intellectual development; I wilt point my finger at that man's
breast, and say: "There, within this man's breastis the kingdom of heaven."
If you ask me againto show you the kingdom of heaven, I will say: "Bring me
a woman that is pure, that is affectionate, that is loyal to her sense ofduty,
that is sympathetic and charitable of speech, that is patient, whose bosomis
full of love for the Divine Being and for those of her race with whom she is
brought in contact;yea, bring that womanhere, stand her by my side; and I
care not whether she be CaucasianorAfrican, whether she be of this nation
or of that, care nothing about her intellectual development; and I will tell you

that the kingdom of heaven is within that woman's soul." Aye, within such a
man and such a woman is a kingdom boundless in extent, perpetual in its
expressionof power, majestic in its appearance, indefatigable in its energy,
Divine in its quality — a kingdom of which there can be but one king, and that
is God; a kingdom for the sovereigntyof which there is but one being fitted —
the Infinite Spirit. And this, as I understand it, is the glory of man and the
glory of woman: that within them there is a realm of capacity, of faculty, of
sense, ofaspiration, of sentiment, of feeling, so fine, so pure, so noble, so
majestic and holy, that its natural king is Infinite Love. It was to introduce
Himself to this realm, to establishHis throne and possessit in this kingdom,
that Jesus, the Son of God and the Sonof Man, alike conjoining in Himself the
Divine and the human in harmonious conjunction, representing the sympathy
of the lowerand the majesty of the higher world, descendedto this earth, and
is today seeking through the operationof His Spirit, entrance to possession. It
is over this kingdom within, He reigns, if He reign at all. It is within this
kingdom that He energizes. It is out of this kingdom that His glory has to
proceed. Notin that which is nominal and technical;not in that which is
verbal and formal; not in that which is in accordancewithcustom and
tradition, is the Saviour present. And they who look for Him in these things
shall not find Him; bat they who searchto discern Him in spirit and life, in
holy expressionof consecratedfaculty in the energy of capacities dedicatedto
God, shall find Him, and they shall find that in these He is all in all.
(W. M. Hay Aitken, M. A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(21) The kingdom of God is within you.—The marginal reading, “among
you.” has been adopted, somewhathastily, by most commentators. So taken.
the words emphatically assertthe actual presence ofthe Kingdom. It was

already in the midst of them at the very time when they were asking when it
would appear. The use of the Greek prepositionis, however, all but decisive
againstthis interpretation. It is employed for that which is “within,” as
contrastedwith that which is “without,” as in Matthew 23:26, and in the LXX.
version for the “inward parts,” or spiritual nature of man, as contrastedwith
the outward, as in Psalm103:1; Psalm109:22;Isaiah16:11. It was in that
region, in the life which must be born again (John 3:3), that men were to look
for the kingdom; and there, whether they acceptedit or rejectedit, they would
find sufficient tokens of its power.
Matthew Henry's Concise Commentary
17:20-37 The kingdom of God was among the Jews, orrather within some of
them. It was a spiritual kingdom, setup in the heart by the powerof Divine
grace. Observe how it had been with sinners formerly, and in what state the
judgments of God, which they had been warnedof, found them. Here is shown
what a dreadful surprise this destruction will be to the secure and sensual.
Thus shall it be in the day when the Son of man is revealed. When Christ
came to destroy the Jewishnation by the Roman armies, that nation was
found in such a state of false security as is here spokenof. In like manner,
when Jesus Christ shall come to judge the world, sinners will be found
altogetherregardless;for in like manner the sinners of every age go on
securelyin their evil ways, and remember not their latter end. But wherever
the wickedare, who are marked for eternal ruin, they shall be found by the
judgments of God.
Barnes'Notes on the Bible
"Lo here! or, Lo there!" When an earthly prince visits different parts of his
territories, he does it with pomp. His movements attract observation, and
become the common topic of conversation. The inquiry is, Where is he? which
way will he go? and it is a matter of important "news" to be able to say where
he is. Jesus says that the Messiahwouldnot come in that manner. It would not
be with such pomp and public attention. It would be silent, obscure, and
attracting comparatively little notice. Or the passage mayhave reference to

the customof the "pretended" Messiahs, who appearedin this manner. They
said that in this place or in that, in this mountain or that desert, they would
show signs that would convince the people that they were the Messiah.
Compare the notes at Acts 5:36-37.
Is within you - This is capable of two interpretations.
1. The reign of God is "in the heart." It does not come with pomp and
splendor, like the reign of temporal kings, merely to controlthe external
"actions" andstrike the senses ofpeople with awe, but it reigns in the heart
by the law of God; it sets up its dominion over the passions, andbrings every
thought into captivity to the obedience ofChrist.
2. It may mean the new dispensation is "evennow among you." The Messiah
has come. John has ushered in the kingdom of God, and you are not to expect
the appearance ofthe Messiahwith greatpomp and splendor, for he is now
among you. Mostcritics at present incline to this latter interpretation. The
ancient versions chiefly follow the former.
Jamieson-Fausset-BrownBible Commentary
21. Lo here! … lo there!—shut up within this or that sharply defined and
visible geographicalorecclesiasticallimit.
within you—is of an internal and spiritual character(as contrastedwith their
outside views of it). But it has its external side too.
Matthew Poole's Commentary
The latter words of this verse seemfairly to admit of a double interpretation,
as you here may signify the disciples of Christ, who had receivedChrist as
their Lord, over whom he exerciseda spiritual dominion and jurisdiction, or

as it may respectthe whole Jewishnation, amongstwhom the kingdom of God
was now exercised, by the preaching of the gospel, and the power of Christ
put forth in the casting out devils, and other miraculous operations. I incline
to the latter, as differing from those that think these words were spokenwith a
peculiar respectto the disciples;I rather think them a reply to the Pharisees,
as corrective of their false notion and apprehension of the Messiah, as if he
were yet to come, and to setup a temporal principality; for it is said, Luke
17:22, And he said unto the disciples, as if he did but then speciallyapply his
discourse to them; en hmin thus signifieth, Luke 7:16 John 1:14. You (saith
our Saviour) are much mistakenas to the nature of my kingdom, and indeed
of the kingdom of the Messiah, in the expectationof which you live. It is not a
kingdom of the same nature with the kingdoms of the world, it comethnot
with pomp: and splendour, for men and womento observe;they shall not say,
Lo here he cometh! Or, Lo there he goeth!The kingdom of Godis now in the
midst among you, though you observe it not.
Gill's Exposition of the Entire Bible
Neither shall they say,.... Orshall it be said by any, making their observations,
and pointing to this, or that place:
lo here, or lo there; in this, or that place, country or city, the kingdom of God
is set up; the throne of the Messiah is there; and there are the "regalia", or
ensigns of his regalpower;no such thing will fall under the observations of
man, not but that this would be said, and was saidby some persons, as it is
suggestedit should, Luke 17:23 and it appears from Matthew 24:26 that some
would say he was in such a wilderness, and others, that he was in some private
retirement in a house, or that he was in such a town or city; as particularly it
was said in Adrian's time, that he was in a place calledBither, where Bar
Cochabsetup himself for the Messiah:but the sense of the words is, that no
such thing ought to be said; and if it was said, it would not be true; nor should
it be credited: and the Cambridge copy of Beza's adds, "believe not"; as in
Matthew 24:26

for behold the kingdom of God is within you: in the electof God among the
Jews, in their hearts; it being of a spiritual nature, and lying in righteousness,
and peace, andjoy in the Holy Ghost; in the dispossessionofSatan, the strong
man armed; in the putting down of the old man, sin, with its deceitful lusts,
from the throne; and in setting up a principle of grace, as a governing one;
and so escapesthe observationof natural men, and cannotbe pointed at as
here, or there: hence it appears, that the work of grace is an internal thing; it
is wrought in the hearts of men; it has its seatin the inward parts, and is
therefore called the inner, and the hidden man: it does not lie in words, in an
outward professionof religion: it is oil in the vesselof the heart, and is distinct
from the lamp of a visible profession;it does not lie in external works and
duties, but it is an inward principle of holiness in the soul, or spirit of man,
produced there by the Spirit of God, and is therefore calledby his name, John
3:6 and it also appears to be a very glorious thing, since it is signified by a
kingdom: it is a rich treasure;it is gold tried in the fire, which makes rich; it
is an estate, thatgoodpart, and portion, which cannever be takenaway; it is
preferable to the greatestportion on earth men canenjoy; even the largest
and richestkingdom in the world is not to be compared with it; it is a
kingdom which cannotbe moved; and as it is glorious in itself, it makes such
glorious who are partakers of it: "the king's daughter is all glorious within",
Psalm45:13 and it is high in the esteemof God; it is the hidden man of the
heart, but it is in his sight; it is in his view, and is in his sight of greatprice: it
is likewise evident from hence, that it has great power and authority in the
soul; it has the government in it; it reigns, through righteousness, unto eternal
life; and by it, Christ, as king of saints, dwells and reigns in his people. Now
this is not to be understood of the Scribes and Pharisees, as if they had any
such internal principle in them, who were as painted sepulchres, and had
nothing but rottenness and corruption in them: but the sense is, that there
were some of the people of the Jews, ofwhom the Pharisees were a part, who
had been powerfully wrought upon under the ministry of John, Christ, and
his apostles;and were so many instances of efficacious grace,and of the
kingdom of God, and of his Gospelcoming with powerto them. Though the
words may be rendered,

the kingdom of God is among you; and the meaning be, that the king Messiah
was already come, and was among them, and his kingdom was already setup,
of which the miracles of Christ were a full proof; and if they could not discern
these signs of the times, and evident appearances ofthe kingdom of God
among them, they would never be able to make any observationof it,
hereafter, or elsewhere.
Geneva Study Bible
Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God
is {c} within you.
(c) You look around for the Messiah as though he were absent, but he is
amongstyou in the midst of you.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 17:21. οὐδὲ ἐροῦσι, nor will they say; there will be nothing to give
occasionfor saying:non erit quod dicatur, Grotius.—ὧδε, ἐκεῖ, here, there,
implying a visible objectthat can be located.—ἐντὸς ὑμῶν, within you, in your
spirit. This rendering best corresponds with the non-visibility of the kingdom.
The thought would be a very appropriate one in discourse to disciples. Not so
in discourse to Pharisees.To them it would be most natural to say “among
you” = look around and see my works:devils castout (Luke 11:20), and learn
that the kingdom is already here (ἔφθασεν ἐφʼ ὑμᾶς). Kindred to this
rendering is that of Tertullian (c. Marcionem, L. iv., 35): in your power,
accessible to you: in manu, in potestate vestra. The idea “among you” would
be more clearly expressedby ἤδη ἐν μέσῳ ὑμῶν. Cf. John 1:6. μέσος ὑ.
στήκει, etc., one stands among you whom ye know not—cited by Euthy. to
illustrate the meaning of our passage. Field(Ot. Nor.) contends that there is
no clearinstance of ἐντὸς in the sense of “among,” andcites as an example of
its use in the sense of“within” Psalm 103:1, πάντα τὰ ἐντός μου.

Cambridge Bible for Schools andColleges
21. for behold, the kingdom of God is within you] intra vos est, Vulg. As far as
the Greek is concerned, this rendering of entos is defensible (comp. Matthew
23:26), and the spiritual truth expressedby such a rendering— which implies
that “the Kingdom of God is...righteousness andpeace,
and joy in the Holy Ghost” (Romans 14:17)—is most important. See
Deuteronomy 30:14. So that Meyeris hardly justified in saying that the
conceptionof the Kingdom of God as an ethicalcondition of the soul is
modem not historico-biblical. But entos humon may also undoubtedly mean
among you (marg.), ‘in the midst of your ranks,’as in Xen. Anab. i. 10, §3;
and this rendering is more in accordance (i) with the context—as to the
sudden coming of the Son of Man; and (ii) with the fact,—forit certainly
could not be said that the Kingdom of God was in the hearts of the Pharisees.
The meaning then is the same as in John 1:26; Matthew 12:28. But in either
case our Lord implied that His Kingdom had already come while they were
straining their eyes forward in curious observation, Luke 7:16, Luke 11:20.
Bengel's Gnomen
Luke 17:21. Οὐδὲ ἐροῦσιν, neither shall they say) viz. they who point out the
kingdom. The verb put without the noun is consonantwith this view. For the
world does not recognise the messengersofthe kingdom.—[ὧδε—ἐκεῖ,here—
there) Here includes under it the notion of the present time; there, that of the
future.—V. g.[187]]—ἰδοὺ γὰρ, for behold) Ye ought to turn your earnest
attention to the fact: Then you will see that the kingdom of God is already
within your reach. This true (well-grounded) Behold, is put in antithesis to the
Behold [“Lo, here or there”]which is lookedfor without goodground.[188]
For behold (ἰδοὺ γὰρ) does not belong to (stand under) ἘΡΟῦΣΙΝ, they shall
say.—ἐντὸς, within) Ye ought not to look to times that are future, or places
that are remote: for the kingdom of God is within you; even as the King
Messiahis in the midst of you: John 1:26 [“There standeth one among you
(μέσος ὑμῶν) whom ye know not”], Luke 12:35. Within is here used, not in
respectof the heart of individual Pharisees(although in very deed Christ

dwells in the heart of His people: Ephesians 3:17), but in respectto the whole
Jewishpeople. The King, Messiah, and therefore the kingdom, is present: ye
see and ye hear [Him]. The LXX. use ἐντὸς answering to ‫ברק‬ of those things
which are in a man; but in this passageHe is speaking ofmore than one. So
the LXX. ed Hervag.,[189]Deuteronomy5:14, ὁ ἐντὸς τῶν πυλῶν σου.
Raphelius compares the words found in Xenophon, ὅσα ἐντὸς αὐτῶν καὶ
χρήματα καὶ ἄνθρωποι ἐγένοντο, “whateverboth property and men were
inside (within), with them, in the camp.”—ἔστιν, is)The Present, appositely,
and with emphasis. It cannot be said, the kingdom cometh, but it is now
present: see John 3:8.
[187]The note of the Gnomon on Luke 17:20, and the reference to Luke
17:37, implies that place, not time, is the leading idea of the answeras to the
here and the there. Time is only a subordinate notion in it.—E. and T.
[188]ADabc Orig. 1,238c,4,294c, Hil. Vulg. have ἢ ἰδοὺ ἐκεῖ, as Rec. Textand
Lachm. read. But BL omit ἰδοὺ; and so Tisch.—E. andT.
[189]This edition was brought out at Basle, Τῆς Θείας γραφῆς, παλαίας
δηλάδη καὶ νέας ἅπαντα, by John Hervagius, 1545. The preface was by
Melancthon. The text of Lonicerus is chiefly followed:there are in it some
valuable various readings.—E. andT.
Pulpit Commentary
Verse 21. - Neither shall they say, Lo here: or, lo there! for, behold, the
kingdom of God is within you. That kingdom will be marked out on no map,
for, lo, it is even now in your midst. It may be asked - How "in your midst"?
Scarcelynot as Godetand Olshausen, following Chrysostom, think, in your
hearts. The kingdom of God could not be saidto be in the hearts of those
Pharisees to whom the Masterwas especiallydirecting his words of reply

here. It should be rather understood in the midst of your ranks; so Meyer and
Farrar and others interpret it,
Vincent's Word Studies
Within
Better, in the midst of. Meyer acutelyremarks that "you refers to the
Pharisees,in whose hearts nothing certainly found a place less than did the
ethical kingdom of God." Moreover, Jesus is not speaking of the inwardness
of the kingdom, but of its presence. "The whole language ofthe kingdom of
heaven being within men, rather than men being within the kingdom, is
modern" (Trench, after Meyer).
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 17:20 Now having been questioned by the Pharisees as to when the
kingdom of God was coming, He answeredthem and said, “The kingdom of
God is not coming with signs to be observed;
KJV Luke 17:20 And when he was demanded of the Pharisees,whenthe
kingdom of God should come, he answeredthem and said, The kingdom of
God cometh not with observation:
when the kingdom of God was coming Luke 10:11;16:16; 19:11;Acts 1:6,7

with signs to be observedLuke 17:23,24;Daniel2:44; Zechariah4:6; John
18:36
Luke 17 Resources - Multiple Sermons and Commentaries
Luke 17:20-37 The Presentand Future Kingdom - StevenCole
Luke 17:20-21 The Invisible Kingdom of God, Part1 - John MacArthur
Luke 17:20-21 The Invisible Kingdom of God, Part2 - John MacArthur
WHEN IS THE
KINGDOM OF GOD COMING?
Now having been questionedby the Pharisees as to when the kingdom of God
was coming - This is not a bad question, although it originates in this case
from a group of men who are generallybad! The Jews in generalwere looking
for the Kingdom of God. They knew it was coming from the Old Testament
and from the rabbim had taught. And as MacArthur says they were all
"premillennialists!" And why would they ask Jesus aboutthe timing of the
Kingdom of God? One reasonof course is because He had repeatedly made
reference to the Kingdom of God (Kingdom of Heaven)
Steven Cole - We can’t be sure whether the Pharisees were questioning Jesus
in a hostile sense ornot. Given their track record, they may well have been
asking skeptically, “Whenis the kingdom coming?” The generalJewishbelief
was that the kingdom of God would begin with a bang, with a powerful
Messiahestablishing His rule in Israeland delivering the nation from her
enemies. But here is this carpenter from nowhere with His ragtag band of
fishermen, and there is no sign that He is going to defeat the Romans and
usher in the glorious new age. Sure, there were some miracles, but where is
the clearevidence that He is establishing His kingdom rule?

And so it is as if the Pharisees were saying "Okay, youhave been talking
about the Kingdom of God. We are ready for it to come. When is it coming?
You have not done any of the signs that we have been taught that would
accompanythe coming of the Kingdom of God!"
In Luke 19:11 we read of their expectationthat the Messiahwas going to
inaugurate the Kingdom of God on earth -
"While they were listening to these things, Jesus went on to tell a parable,
because He was near Jerusalem, and they supposedthat the kingdom of God
was going to appear immediately." (See in depth comments on the Kingdom
of God in notes on Lk 19:11+).
This was the prevalent Jewishexpectation(or at leastcertainly their hope) in
Jesus'day -- the Kingdom of God was going to appearimmediately. And this
expectationexplains the events that accompaniedHis "Triumphal Entry" (see
significance ofthis entry) into Jerusalemdescribedby the writers of the
Gospels.
Matthew recorded...This took place to fulfill what was spokenthrough the
prophet: 5 “SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING
IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN
ON A COLT, THE FOAL OF A BEAST OF BURDEN.’” 6 The disciples
went and did just as Jesus had instructed them, 7 and brought the donkey and
the colt, and laid their coats on them; and He saton the coats. 8 Mostof the
crowdspread their coats in the road, and others were cutting branches from
the trees and spreading them in the road. 9 The crowds going ahead of Him,
and those who followed, were shouting, “Hosanna to the Son of David;
BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna
(Save us now) in the highest!” 10When He had entered Jerusalem, allthe city

was stirred, saying, “Who is this?” 11 And the crowds were saying, “This is
the prophet Jesus, fromNazareth in Galilee.” (Mt21:4-11)
Luke recorded
They brought it to Jesus, and they threw their coats on the colt and put Jesus
on it. 36 As He was going, they were spreading their coats onthe road. 37 As
soonas He was approaching, nearthe descentof the Mount of Olives, the
whole crowd of the disciples beganto praise God joyfully with a loud voice for
all the miracles which they had seen, 38 shouting: “BLESSED IS THE KING
WHO COMES IN THE NAME OF THE LORD;Peace in heaven and glory in
the highest!” 39 Some of the Pharisees in the crowd saidto Him, “Teacher,
rebuke Your disciples.” 40 But Jesus answered, “Itell you, if these become
silent, the stones will cry out!” 41 When He approachedJerusalem, He saw
the city and wept over it, (Lk 19:35-41-note)
Matthew quotes Zechariah's prophecy that Israel's King was coming
(Zechariah 9:9), but notice He was coming on a donkey not on a white horse
like a conquering general. He will come that way the SecondTime (Rev 19:11-
16), but not in His first Coming. But the Jews for the most part did not see
Messiah's two comings!Luke's version emphasizes that the Jews welcomed
Jesus as King Who would establishthe Kingdom of God.
Having been questioned (1905)(eperotaofrom epí = an intens. + erōtáō = to
ask, inquire of, beg of) in the NT means "to interrogate, inquire" (Zodhiates).
Friberg says eperotao means (1) of inquiry in generalask, put a question,
inquire (Mk 9.32, 33);(2) as a legaltechnicalterm interrogate, examine,

question (Acts 5.27);(3) as seeking to know God ask after, desire to know (Ro
10.20);(4) as making a request for something ask for, demand (Mt 16.1)
Gilbrant on eperotao - In classicalGreek usageeperōtaō(from epi + erōtaō)
means “to consult or put a question to someone.” In later Greek it is a more
technicalterm used for asking a formal question either at a meeting or in the
process ofmaking a contractor accepting the terms of a treaty. In Greek
religion eperōtaō means “to put a question or a request to a god” (cf. Bauer).
The Septuagint uses eperōtaō to translate shā’al, “to ask.” It occurs most
generallyin the historicalbooks (e.g., 2 Sa 2:1; 1 Chr 10:13; cf. Jer21:2).In
the New Testamenteperōtaō is used56 times and is most frequently found in
Mark. It carries the basic sense of “to ask,” but three nuances of meaning are
found: (1) asking or seeking aftersomething, like a sign (Matthew 16:1;
Romans 10:20); (2) probing someone for something, such as the judicial
examination (with investigation) and counterquestioning that the Pharisees
used with Jesus (Mt 22:35:Mk 12:28); (3) approaching an authority for
answers (Luke 2:46; 9:45; 1 Corinthians 14:35). Eperōtaō may indicate
intensity since it can mean “demanding” rather than just “asking” (erōtaō).
Thus erōtaō is translated“to pray,” but eperōtaō is not. (Complete Biblical
Library Greek-EnglishDictionary)
Eperotao - 55x in 55v - ask(5), ask...question(1), ask...questions(1), asked(14),
asked...aquestion(1), asking(2), asking...questions(1), question(3),
questioned(18), questioning(9). Matt. 12:10;Matt. 16:1; Matt. 17:10;Matt.
22:23;Matt. 22:35; Matt. 22:41; Matt. 22:46;Matt. 27:11;Mk. 5:9; Mk. 7:5;
Mk. 7:17; Mk. 8:23; Mk. 8:27; Mk. 8:29; Mk. 9:11; Mk. 9:16; Mk. 9:21; Mk.
9:28; Mk. 9:32; Mk. 9:33; Mk. 10:2; Mk. 10:10;Mk. 10:17; Mk. 11:29;Mk.
12:18;Mk. 12:28;Mk. 12:34;Mk. 13:3; Mk. 14:60;Mk. 14:61;Mk. 15:2; Mk.
15:4; Mk. 15:44; Lk. 2:46; Lk. 3:10; Lk. 3:14; Lk. 6:9; Lk. 8:9; Lk. 8:30; Lk.
9:18; Lk. 17:20; Lk. 18:18;Lk. 18:40;Lk. 20:21; Lk. 20:28;Lk. 20:40;Lk.
21:7; Lk. 22:64; Lk. 23:6; Lk. 23:9; Jn. 18:7; Acts 5:27; Acts 23:34;Rom.
10:20;1 Co. 14:35

Eperotao - 74 verses Ge 24:23;Ge 26:7; Ge 38:21;Ge 43:7; Nu 23:3; Nu
23:15;Nu 27:21;Dt. 4:32; Dt. 18:11;Dt. 32:7; Jos. 9:14; Jdg. 1:1; Jdg. 8:14;
Jdg. 18:5; Jdg. 20:18;Jdg. 20:23;Jdg. 20:27;Jdg. 20:28; 1 Sa 9:9; 1 Sa 10:22;
1 Sa 14:37; 1 Sa 23:2; 1 Sa 28:6; 1 Sa 28:16; 1 Sa 30:8; 2 Sa 2:1; 2 Sa 5:23; 2
Sa 11:7; 2 Sa 14:18;2 Sa 16:23;2 Sa 20:18;1 Ki. 12:24; 1 Ki. 22:5; 1 Ki. 22:7;
1 Ki. 22:8; 2 Ki. 1:2; 2 Ki. 8:6; 1 Chr. 10:13; Job 8:8; Job 12:7; Ps. 137:3;
Prov. 17:28;Eccl. 7:10; Isa. 19:3; Isa. 30:2; Isa. 65:1; Jer. 21:2; Jer. 30:14;
Ezek. 14:7; Ezek. 14:10;Ezek. 20:1; Ezek. 20:3; Ezek. 21:21;Da 2:10; Da
2:11; Da 2:27; Hos. 4:12; Hag. 2:11; Zech. 4:4; Zech. 4:12
He answeredthem and said, “The kingdom of God is not coming with signs to
be observed - At first hearing, this statementmight seemconfusing because
clearly Jesus did many signs and wonders as describedby all four Gospel
writers. But these were not the signs the Pharisees (orthe nation as a whole)
were looking for -- they were looking for signs in the heavens, cataclysmic
signs, greatsigns about which their OT prophecies had written, signs that
would precede the establishment of the Kingdom of God on earth. To fully
graspwhat the Pharisees were asking and what Jesus answeredyou must
understand the context, specificallythe eschatologicalbeliefs of the Jews of
the first century. As described below John MacArthur summarizes this
eschatologicalcontext. The point of Jesus'reply to the Phariseesis that they
had wrongly interpreted the OT eschatology, especiallyregarding earth
shaking signs. Yes, the Kingdom had come (the King was present) but it was a
spiritual kingdom and not a visible kingdom and that is what the Pharisees
and most of the Jews missed.
John MacArthur describes what the first century Jews (not just the Pharisees
but the nation as a whole) were expecting in the future for the nation of Israel.
It is especiallynotable that they were looking for and expecting a visible
Kingdom of God. "And with Jesus'repeatedmentions of the Kingdom and
the phrase the Kingdom of God, the Jews were hoping that He would bring in

the Kingdom. Notice how severaltimes they try to crown Him king. Why did
they do this? Because theythought from His words and actions that He was
the King of the visible Kingdom they were looking for. And of course they
were correctthat Jesus was the King, but they did not understand that first
He had to be receivedby faith as King of their hearts, King of an invisible,
internal Kingdom. And recallHis triumphal entry into Jerusalemon His last
week oflife. Becausetheyexpected the imminent establishmentof the
Kingdom of God, the Jewishcrowds were shouting "BLESSED IS THE
KING WHO COMES IN THE NAME OF THE LORD" (Lk 19:37-note)The
Jews thought that this was His coronation, and when they realized it was not,
they calledfor His crucifixion (Lk 23:21-note)." (Bolding added)
Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes
sovereignty, royal power, dominion. Basileia canalso referto the territory or
people overwhom a king rules. Matthew used the synonymous phrase the
Kingdom of Heaven(32x) probably to appeal to the Jews who refusedto say
the Name of God, as an way to convey their sense of unworthiness.
Observed(3907)(parateresis frompara = beside + tērēsis = custody, keeping,
observance)means close observation, attentive watching (as with one's eyes)
or scrutiny. It was used in classic Greekofphysicians carefully watching
symptoms of a disease, ofastronomers observing the motion of heavenly
objects, or of a soldier’s surveillance of untrustworthy hostages (Liddell-
Scott). In a related sense the term is used of the carefulobservance ofrules or
commandments (Moulton-Milligan).
Wiersbe adds that parateresis means "in classicalGreek to observe the future
by signs. It carries the idea of spying, lying in wait, and even scientific
investigation. The point Jesus made was that God’s kingdom would not come
with great“outward show” so that people could predict its arrival and plot its
progress. The Pharisees’questionwas legitimate, but it was also tragic;for

Jesus had been ministering among them for some three years, and these men
were still in spiritual darkness. Theydid not understand who Jesus was or
what He was seekingto accomplish. Their views of the kingdom were political,
not spiritual; Jewish, not universal.”
THE EXPECTATION OF THE JEWS
REGARDING THE KINGDOM OF GOD
MacArthur gleans much of the following from The History of the Jewish
People in the Time of Christ, (Volume 2 -Topic - The Messianic Hope, here is
a cumulative index) written by historian, Emil Schurer (biography) who
collectedthe ancientmaterial from the time of Christ and piecedtogetherthe
eschatologyespousedby the Jews in the first century (see Schurer's topics
coveredunder "The Messianic Hope")...
Here is what the Jews expected.
(1) the coming of Messiahwouldbe precededbe a time of tribulation or
trouble, even like birth pangs
(Ed Comment: Schurer was correct here, and it was not the Roman
occupationof the first century, not even the destruction of the Temple in 70
AD, which certainly was not followedby the establishment of Messiah's
Kingdom. This "time of tribulation" is referred to severaltimes in Scripture
=GreatTribulation; Daniel's Seventieth Week;" a time of distress suchas
never occurredsince there was a nation until that time" = Daniel 12:1-note.
See discussionofthe "Time of Jacob's Trouble" in note on Jeremiah 30:7; see
commentary on Jesus'OlivetDiscourse Matthew 24:15 Matthew 24:16
Matthew 24:17 Matthew 24:18 Matthew 24:19 Matthew 24:20 Matthew
24:21).

(2) in the midst of this trouble and turmoil there would appear a prophet like
Elijah, heralding the coming of Messiah(Ed: cf the mysterious "two
witnesses"in Revelation11:3ff-note).
(3) Messiahwould establishHis kingdom, age and glory and vindicate His
people.
(4) and they found this in the Sibylline Oracles, the nations would ally to fight
the Messiah. Theywould literally interrupt all of their wars to come and fight
againstHim (Ed: See Revelation16:14-16-note).
(5) the Messiahwoulddestroy all the opposing nations, subjugate them all
(Ed: See Revelation19:11-21,espRev 19:15-note).
(6) the restorationof Jerusalemwould occur. It would be made new and
magnificent. (Ed: See Zechariah14:10-11-note)
(7) scatteredJews from all over the world would return to Israel. (Ed: Ezekiel
36:24-note)
(8) Israel would become the centerof the world and all nations would be
subjectedto the Messiah. (Ed: See Zechariah14:16-note)
(9) the Messiahwouldestablish the kingdom and the kingdom would be a time
of eternal peace, righteousness andglory. (Ed: See Isaiah2:2-4-note, Jer
33:15-16-note)

(MacArthur goes onto say) That's pretty accurate. Tribulation, an
announcement of the arrival of the Messiah, a prophet before He comes, like
Elijah. He comes, the world fights Him. He defeats them. He sets up His
kingdom, restores Jerusalem, gathers His people, His sheep from all over the
world. Israelbecomes the centerof the world. Jerusalemthe throne from
which He reigns. And He goes into a kingdom that is forever, a kingdom of
peace, righteousnessandglory. That's goodeschatology. That's my (John
MacArthur's) eschatology. And some people saysomebody invented this type
of eschatologyin the 1800's? Theseexpectationsonthe part of the Jews were
drawn from Old Testamentteaching and they were embellished by extra
biblical writers. They got a little carriedaway, but the basic eschatologyis
fairly sound. And remember, the first century Jews did not see two comings
of Messiahbut only saw one. Their idea was, all Jesus neededto do was show
up and do this (set up the Kingdom of God). They did not expect (or
understand) that He would come (first) to establisha spiritual kingdom. They
were not looking for an internal kingdom, a spiritual kingdom. To put it
simply, they were not looking for a Savior because they did not see their need
to be saved. And that is why Jesus'message wasso offensive. It wasn't that
they did not want the kingdom of God. It was not that they didn't like to hear
Jesus speak aboutthat kingdom. It was not that they were not looking for a
King. But it was the kind of kingdom Jesus was talking about that agitated
them.
The Jews tried on a number of occasionsto force Jesus to be a King. And He
had to prevent that from happening. In their minds they had experienced
enough tribulation, and even now were living through the tribulation. The
time was right for the King and the kingdom. They were weary of the
subjugation and oppressionof a series ofconquerors who had occupiedtheir
land, currently the Romans. And when Jesus came along, He just could not be
the Messiah, fornot only did He not conquer the Romans and establish His
throne, but where were all the signs in heaventhat were to accompanythe
coming of the Kingdom of God? The Jews had developed an eschatological

scheme which taught that there would be signs in the heavens, signs in the
earth, cataclysmic events, but not signs like healing or even resurrections and
any of the other miracles Jesus was performing. They did not anticipate those
"signs" and they simply did not fit into their systemof eschatology. And then
when Jesus startedtalking about dying, it was an absolute absurdity because
their understanding of the King was that He would come to conquer, not to be
conquered (Ed: Of course He did conquer Satan, sin and death!). And even
the disciples were struggling with their own expectations of this kingdom of
God. They knew those covenants in the Old Testament. The Pharisees who
askedthis question knew all of these prophecies. And they knew that God
keeps His Word. They knew that God had to fulfill His promises to Israel.
And it just frankly did not look like Jesus was the One to bring about the
fulfillment of the prophecies to Israel. (The Invisible Kingdom of God, Part 1)
RelatedResource fromAndy Woods
The Coming Kingdom - Part 1 of a 41 part series!!! (for the rest of the articles
click here and scrollthrough the pages)
Here is Emil Schurer's Outline of The MessianicHope
Relationto the older Messianic Hope
Historical Survey
Systematic Statement
a. Last Tribulation and Perplexity
b. Elias as the Forerunner
c. The Appearing of the Messiah
d. Last Attack of the Hostile Powers

e. Destructionof the Hostile Powers
f. Renovationof Jerusalem
g. Gathering of the Dispersed
h. The Kingdom of Glory in Palestine
i. Renovationof the World
j. The GeneralResurrection
k. The LastJudgment, Eternal Salvationand Condemnation
l. Appendix—The Suffering Messiah
Literature
Luke 17:21 nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold,
the kingdom of God is in your midst.”
KJV Luke 17:21 Neither shall they say, Lo here! or, lo there! for, behold, the
Look, here it is Luke 21:8; Matthew 24:23-28;Mark 13:21
the kingdom of God Romans 14:17;Colossians 1:27
in your midst - within you or, among you. Luke 10:9-11;Matthew 12:28; John
1:26
THE INVISIBLE, INTERNAL, ETERNAL
KINGDOM OF GOD
Stein introduces this lastsectionof Luke with some interesting comments -
The setting of this material is unspecified, and as the introductory seam

reveals, there is no necessarytie with the preceding material. Luke wove this
sectionfrom various traditional materials and placed it here for reasons other
than chronology. Why he placed this material at this point, however, is
unclear. The accountconsists oftwo different sets of material. The first speaks
of the “alreadynow” or realized aspectof God’s kingdom (Lk 17:20–21). The
secondspeaks ofthe “not yet” or future aspectofthe kingdom (Lk 17:22–37).
The two sets ofteachings are connectedby catchwords:“come” (Lk 17:20)—
“is coming” (Lk 17:22); “here it is” or “there it is” (Lk 17:21)—“there he is!”
or “here he is!” (Lk 17:23). Similar material is found in Luke 21:7–35-note. ...
Within this “little Lukan apocalypse” we find side-by-side teachings that
demonstrate the twofold nature of God’s kingdom. The realized nature of the
kingdom is seenin Luke 17:20–21. In fulfillment of the OT promises God’s
kingdom is seenby Jesus and Luke as having already arrived so that the
Pharisees’questionin Lk 17:20 reveals the same error as the statement in Lk
14:15. Questions involving the future coming of God’s kingdom must not lose
sight of the already-now dimension of the kingdom. Already now the kingdom
has come, and the future not-yet dimension of God’s kingdom will be shared
only if one now enters the kingdom in its present manifestation. (New
American Commentary)
Wiersbe - The Jewishpeople lived in an excitedatmosphere of expectancy,
particularly at the Passoverseasonwhenthey commemoratedtheir
deliverance from Egypt. They longed for another Moses who would deliver
them from their bondage. Some had hoped that John the Baptist would be the
deliverer, and then the attention focusedon Jesus (John6:15). The fact that
He was going to Jerusalemexcitedthem all the more (Luke 19:11). Perhaps
He would establishthe promised kingdom! (Bible Exposition Commentary)
Nor will they say, ‘Look (idou), here it is!’ or, ‘There it is!’ - Jesus counters
their belief that the Kingdom of God would come in an obvious way that
would be visible to all to behold (including great signs to behold). To the
contrary, God’s kingdom would not be precededby signs that could be

observed. The Phariseeswere completelyoff base regarding their theologyof
the Kingdom. Then Jesus reallyrocks their boat with His next declaration.
Jesus had made it very clearwhat was required to "see" this "invisible"
kingdom. Speaking to Nicodemus He said “Truly, truly, I sayto you, unless
one is born againhe cannot (absolutely continually will not be able to) see the
Kingdom of God.” (John 3:3).
Jesus gave a similar explanation in Matthew
Jesus answeredthem, “To you it has been granted to know (ED: TO "SEE"
SPIRITUALLY) the mysteries of the kingdom of heaven, but to them it has
not been granted. 12 “Forwhoeverhas, to him more shall be given, and he
will have an abundance; but whoeverdoes not have, even what he has shall be
takenawayfrom him. 13 “Therefore I speak to them in parables;because
while seeing they do not see (THE INVISIBLE SPIRITUAL KINGDOM), and
while hearing they do not hear, nor do they understand. 14 “In their case the
prophecy of Isaiahis being fulfilled, which says, ‘YOU WILL KEEP ON
HEARING, BUT WILL NOT UNDERSTAND;YOU WILL KEEP ON
SEEING, BUT WILL NOT PERCEIVE; 15 FOR (term of explanation =
EXPLAINING WHY THEY CANNOT SEE THE SPIRITUAL, INVISIBLE
KINGDOM OF GOD)THE HEART OF THIS PEOPLE HAS BECOME
DULL, WITH THEIR EARS THEY SCARCELYHEAR, AND THEY HAVE
CLOSED THEIR EYES (SPIRITUALLY SPEAKING), OTHERWISE
THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS,
AND UNDERSTAND WITHTHEIR HEART AND RETURN, AND I
WOULD HEAL THEM.’ 16 “But blessedare your eyes, because theysee;
and your ears, because theyhear.

Belovedbrother or sisterin Christ, does the fact that you cantruly see the
invisible Kingdom of God not give you indescribable joy and a deep sense of
humility that cries "Why me Lord? Why am I so privileged?" How blessedwe
are as believers to be able to see and understand the Kingdom of God which is
shrouded in total mystery to the majority of the people we encounter daily.
This should motivate us even more to share the Gospelwith them, trusting in
the Spirit to "open their eyes so that they may turn from darkness to light ("I
ONCE WAS BLIND BUT NOW I SEE" listen to this version!) and from the
dominion of Satanto God, that they may receive forgiveness ofsins and an
inheritance among those who have been sanctifiedby faith in Me." (Acts
26:18-note)
Paul echoes the words of Jesus regarding the inability of the unregenerate
man to see the Kingdom of God explaining that...
"a natural man does not accept(WELCOME)the things of the Spirit of God,
for they are foolishness to him; and he cannot (ABSOLUTELY IN NOT
ABLE TO)understand them, because they are spiritually appraised (YOU
MUST HAVE SPIRITUAL EYES TO SEE THE SPIRITUAL KINGDOM
OF GOD).(1 Cor2:14-note)
Simply stated, if you do not recognize the King (Jesus)you cannot see the
Kingdom of God. However, as explained below, the day will come when even
the spiritually blind will see the Visible Kingdom, for they will then behold the
Visible King. Sadly, it will be too late to repent at that time. Today is the day
of salvation!
For behold (idou = "listenup" "Don't miss this!"), the kingdom of God is in
your midst - What is Jesus saying? He is saying the Kingdom of God is
present now, at the moment He spoke those words. One can only imagine the

look of confusion and consternationon the Pharisees andJews in general
when Jesus made this declaration! Even Jesus'owndisciples did not
comprehend what He was saying and so in Lk 17:37 ask “Where, Lord?” (in
context a question related to the Kingdom of God).
The kingdom of God - see note below.
Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes
sovereignty, royal power, dominion. Basileia canalso referto the territory or
people overwhom a king rules, his sovereignrealm. Mostof the NT uses refer
to the Kingdom of God (Kingdom of Heaven in Matthew's gospel). And as
discussedin this section, one needs to understand that the kingdom refers to a
present, invisible Kingdom where Jesus is sovereignoverbeliever's hearts and
the future, visible kingdom, which John MacArthur explains
Jesus told the disciples in the Upper Room, “Truly I sayto you, I will never
againdrink of the fruit of the vine until that day when I drink it new in the
kingdom of God” (ED: HE IS REFERRING TO THE FUTURE EARTHLY
KINGDOM HE WILL ESTABLISH WHEN HE RETURNS). (Mark 14:25).
At the sheepand goatjudgment (ED: THIS EVENT COINCIDES WITHHIS
SECOND COMINGAND SHOULD BE DISTINGUISHED FROM THE
GREAT WHITE THRONE JUDGEMENT1000YEARS LATER - Rev
20:11-15-note)“the King will sayto those on His right [the sheep], ‘Come, you
who are blessedof My Father, inherit the kingdom prepared for you from the
foundation of the world’” (Mt. 25:34), but for those who reject Him “there
will be weeping and gnashing of teeth when [they] see Abraham and Isaac and
Jacoband all the prophets in the kingdom of God, but [they themselves]being
thrown out. And they will come from eastand westand from north and south,
and will recline at the table in the kingdom of God” (Luke 13:28-29). This
(ED: VISIBLE ASPECT OF THE KINGDOM OF GOD) refers to our Lord’s

millennial reign on earth (Rev. 20:1-6-note). (MacArthur New Testament
Commentary – Luke 11-17)
The verb "is" (in your midst) is in the presenttense signifying the Kingdom of
God was presentnow, even as Jesus was speaking. Butthey could not see it!
They were waiting and looking for the Kingdom of God (see the summary of
their JewishEschatology), but it was continually present now! The Pharisees
(and most of the Jews and most of fallen mankind) simply did not have their
spiritual eyes opened to be able to see the Kingdom, because atpresentit is a
spiritual Kingdom, not a visible kingdom. When Christ returns as King of
kings (Rev 19:11-16-note), the invisible Kingdom of God will suddenly and
forever become a visible Kingdom. In the RevelationJohn writes of this
"visibility"
BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye
(REGENERATEAND UNREGENERATE)willsee Him, even those who
pierced Him; and all the tribes of the earth will mourn over Him. So it is to be.
Amen. (Rev 1:7-note)
The phrase in your midst is not translatedas accuratelyas it could be. A more
accurate translationis the kingdom of God is within you. In fact most of the
modern Bible translations have a marginal note that says "within you" (the
more literal translation) and some add "within your grasp" (but I think the
latter paraphrase is a bit of a stretch). Some commentaries argue that if it
were translated "in you" or "within you" then it would imply that the
Kingdom of God was actuallypresent in the Pharisees,whichof course it was
not.
John MacArthur comments on in your midst - Many translators, seekingto
avoid the apparent difficulty of Jesus saying that the kingdom was inside the

unbelieving Pharisees,translate the phrase in which it appears in your midst.
Howevera different phrase, en mesō, is regularly used to communicate the
idea of “in the midst of,” or “among” (e.g., Mt. 10:16; Lk 2:46; 8:7; 10:3;
22:27;24:36; Acts 1:15; 2:22; Heb. 2:12). The apparent difficulty is easily
resolvedby understanding your in the broadestnational sense rather than as
a narrow reference to the Pharisees.As was inevitably the case, the crowd
listening to the Lord’s dialogue with the Pharisees ranthe gamut from the
outright rejecters to the curious but uncommitted, to the true disciples of
Jesus. The Lord was reinforcing the point that the spiritual kingdom is
internal and not manifested by observable signs. (MacArthur New Testament
Commentary – Luke 11-17)
Wiersbe - The statement“the kingdom of Godis within you” has challenged
Bible translators and interpreters for centuries, and many explanations have
been given. One thing we can be sure of is that He was not telling the
unbelieving Pharisees thatthey had the kingdom of God in their hearts! The
Greek prepositioncan mean “within,” “among,” or“in the midst of.” Jesus
was saying, “Don’t look for the kingdom ‘out there’ unless it is first in your
own heart” (see Rom. 14:17). At the same time, He may also have been saying,
“The fact that I am here in your midst is what is important, for I am the King.
How can you enter the kingdom if you rejectthe King?” (see Luke 19:38–40)
The Pharisees were preoccupiedwith the greatevents of the future but were
ignoring the opportunities of the present (Luke 12:54–57).
In your midst (1787)(entos)is a preposition which means inside, which is
exactly what Jesus means in the only other NT use of this word declaring to
the Phariseesto "first clean the inside of the cup and of the dish so that the
outside of it may become cleanalso." (Mt 23:26). BDAG says entos "(1)
pertains to a specific area inside someth., inside, within, within the limits of"
and (2) pertaining to wha tis inside an area, content."
Gilbrant - Entos is properly an adverb of place and was used that wayin
classicaland Attic Greek, the Septuagint, the inscriptions, and other Greek

documents of the First and SecondCenturies A.D. It became an improper
preposition which took as its objecta noun in the genitive case. In the
Septuagint (e.g., Isaiah16:11;Psalm 103:1)entos refers to the inside of man
(i.e., the heart). It is used only as an improper preposition in the New
Testament. However, it still functions adverbially.
Earlier in Luke Jesus had taught about the Kingdom of God...
Luke 13:18-21-note So He was saying, “Whatis the kingdom of God like, and
to what shall I compare it? 19“Itis like a mustard seed, which a man took and
threw into his own garden;and it grew and became a tree, and THE BIRDS
OF THE AIR NESTEDIN ITS BRANCHES.” 20 And againHe said, “To
what shall I compare the kingdom of God? 21 “It is like leaven, which a
woman took and hid in three pecks offlour until it was all leavened.”
The kingdom of God begins in the heart of all who believe and it grows and
grows like the mustard seedand like leaven until it is fully realized in its
millennial glory, which is the final phase of the expanding Kingdom of God on
earth. In other words, the Kingdom of God begins as a spiritual Kingdom in
the heart but is consummatedin a visible Kingdom on earth in the
Millennium.
Just to reiterate -- So how does the Kingdom of God grow? Everytime a
person accepts Christas Savior and Lord the Kingdom of God grows or
expands so to speak, justas Luke describedin Acts 2:47 writing that "the
Lord was adding to their number day by day [Kingdom of Godexpanding]
those who were being saved." And not only does this aspectofthe Kingdom of
God grow like a mustard seedor like leaven, but one day when Christ the
King is revealedso too will be His loyal subjects. Paul explains this aspectof
the Kingdom of God in Romans 8 writing...

For the anxious longing of the creationwaits eagerly(apekdechomai)for the
revealing (apokalupsis = MEANS TAKING THE LID OFF TO REVEAL
WHAT WAS PREVIOUSLY HIDDEN - SAINTS TODAY ARE IN A STAGE
OF "INCUBATION" WHICH ONE DAY WILL HATCH OUT IN GLORY!)
of the sons of God (BELIEVERS - SURE HOPEFULLY SOME OF YOUR
UNREGENERATE FRIENDSKNOW YOU ARE BELIEVERS [cf Mt 5:16,
Php 2:15] BUT THEY HAVE NO CLUE OF WHAT YOU WILL BE ON
THAT DAY WHEN YOU ARE GLORIFIED!). 20 For the creationwas
subjectedto futility, not willingly, but because ofHim who subjectedit, in
hope (ABSOLUTE ASSURANCE OF FUTURE GOOD)21 that the creation
itself also will be setfree from its slaveryto corruption into the freedom of the
glory of the children of God. (THIS DESCRIBESSAINTS IN THEIR
ETERNALGLORIFIED STATE!) (Ro 8:19-note;Ro 8:20-21-note)
John also alludes to the fact that the world looks atus today and has no clue
as to our real identity in Christ and thus who we are destined to become when
we are glorified...
See how greata love the Father has bestowedon us, that we would be called
children of God; and such we are. For this reasonthe world does not know us,
because it did not know Him (THEY DID NOT KNOW THE KING AND
THUS THEY ARE UNABLE TO RECOGNIZE HIS SUBJECTSIN THEIR
FULL GLORY FOR IT HAS NOT YET BEEN REVEALED). 2 Beloved, now
we are children of God, and it has not appearedas yet what we will be. We
know that when He appears, we will be like Him, because we will see Him just
as He is.(1 Jn 3:1-note, 1Jn 3:2-note)
So when the King returns in His glory, the world will see Him and will also see
His loyal subjects arrayed in His glory. Oh, happy day!

In your midst - The kingdom of God was in their midst because the rule of
God was being acknowledgedby many (that is of course whatcausedthe
Pharisees considerable jealousyand angst). AMILLENIALISTS use this verse
to say that Jesus Himself did not believe in a literal 1000 yearreign on earth
AND thus prophecies regarding Israel are not to be interpreted LITERALLY
(this was Augustine's approachto the Scripture).
MacArthur writes that "The kingdom of which Jesus spoke is, as Paul wrote,
marked by “righteousness andpeace and joy in the Holy Spirit” (Ro 14:17+).
It exists in the hearts of all those in whom the King lives. The wonder of
wonders is that the Trinity takes up residence in the hearts of those who
embrace Christ and enter the spiritual kingdom. In John 14:17 Jesus
promised that the Holy Spirit would indwell believers, while in John 14:23 He
added, “If anyone loves Me, he will keepMy word; and My Father will love
him, and We will come to him and make Our abode with him.” (Ibid)
Cole sees a slightly different meaning to Jesus'explanation of the kingdom in
their midst - “The kingdom of God is here in your very midst in the person of
the King, and yet you have not recognizedit because youwrongly expectit to
be ushered in with greatflourish.” It is interesting howeverthat Cole then
goes onto describe the growth of the kingdom of God alluding to Luke 13:18-
19-see notes andwrites "Thus the initial coming of God’s kingdom begins
relatively unnoticed, like the mustard seedplanted in the ground. As people
yield their lives to the lordship of Jesus Christ, He begins to reign in their
hearts. In that sense His kingdom is presently being establishedin and
through His church, as the gospelis proclaimed and believed. But, this is not
the final form of His kingdom. He will return personally in power and glory to
judge His enemies and to rule over the whole earth, as He goes onto teach
(Luke 17:22-37)."
The kingdom of God - Matthew uses the synonymous phrase the Kingdom of
Heaven where "heaven" is used as a "euphemism" for the Name God which
orthodox Jews would not pronounce. Thus Matthew being sensitive to the

Jewishscruples, substitutes the name of the divine place for the name of the
divine Person(God). Other than the Gospelof Matthew, the NT writers
referred to the Kingdom of God. In simple terms this phrase defines that
sphere over which God exercisessupreme, sovereignauthority. As discussed
in Jesus'day the Kingdom of Godwas invisible and internal, being manifest
in the hearts of believers, those who are subject His rule. Note that both Jesus
(Mt 4:17+, Mt 10:7+, Lk 4:43+, Lk 8:1+, Lk 16:16+)and the apostles (Phillip
in Acts 8:12+, Paul in Acts 20:25+, Acts 28:31+)focusedon the preaching of
the Kingdom of God.
See Tony Garland's interesting analysis of The Arrival of the Kingdom of God
See George Peters'article on Lk 17:21 entitled "The passagemostrelied on to
prove the Church-Kingdom theory utterly disproves it."
Backgroundon Peters - Without a doubt the most extensive work everwritten
on the Kingdom of Godis George N. H. Peters (a Lutheran pastor) three
volume work published in 1884 and entitled "The Theocratic Kingdom."
What is fascinating about his life work, which is some 2189 pages in length, is
that (1) he was not a dispensationalist, (2) he approachedthe interpretation of
the Holy Scriptures from a literal perspective and (3) he believed that the
Scriptures clearlytaught that God was not finished with Israeland that there
would be an earthly Kingdom of Godover which Jesus Christ would reign as
King.
Luke repeatedly alludes to the Kingdom in both his Gospeland the book of
Acts. His use in the Gospelis interesting as many commentators saythat
Luke's Gospelis primarily directly to Gentiles. And yet Luke places great
emphasis on the Kingdom of God which is indeed what the Jews ofJesus'day
were looking and hoping for.

For those who literally interpret Rev 20:1-10+ here is a proposed schematic...
KINGDOM OF GOD PAST, PRESENT, FUTURE
FROM BIBLE.ORG
Here are all of Luke's uses of Kingdom (including the phrase "Kingdom of
God").
Luke 1:33-note and He will reign over the house of Jacobforever, and His
kingdom will have no end."
Ryrie - As the Davidic Messiah, Jesuswill reign over the house of Jacob,
which will happen in the millennial kingdom. This promise is not now being
fulfilled simply because the church is not the house of Jacob, andChrist is
presently at the right hand of the Father, which is never equated with the
throne of David.
Luke 4:43-note But He said to them, "I must preachthe kingdom of God to
the other cities also, for I was sentfor this purpose."
Comment: Notice that "the kingdom of God" is the main theme of Jesus'
preaching. This is its first mention in Luke where it occurs 32 times (cf. Mark
1:14, 15+). The Jews understoodthis as the time when God would openly
assume His royal power.

Luke 6:20-note And turning His gaze towardHis disciples, He began to say,
"Blessedare you who are poor, for yours is the kingdom of God.
Comment: The poor in spirit are those who belong to the kingdom of God and
thus they are by default believers in Messiah, those who are born again (cf
John 3:3+).
Luke 7:28-note "I sayto you, among those born of women there is no one
greaterthan John; yet he who is leastin the kingdom of God is greaterthan
he."
MacArthur - John was greaterthan the OT prophets because he actually saw
with his eyes and personally participated in the fulfillment of what they only
prophesied (Mt 11:10, 13+;cf. 1Pe 1:10, 11+). But all believers after the cross
are greaterstill, because they participate in the full understanding and
experience of something John merely foresaw in shadowy form—the actual
atoning work of Christ.
Luke 8:1-note Soonafterwards, He begangoing around from one city and
village to another, proclaiming and preaching the kingdom of God. The twelve
were with Him,
Luke 8:10-note And He said, "To you it has been granted to know the
mysteries of the kingdom of God, but to the restit is in parables, so that
SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT
UNDERSTAND.

Comment: Only those born againcould "see"(and understand, cf John 3:3+)
the mysteries (hidden from view of unregenerate men but revealedby God to
His children in the faith) of this phase of the Kingdom of God in contrastto
the day when the King returns and all men when then see the Kingdom of
God, but only those born again will gain entry into the Millennial Kingdom.
Luke 9:2-note And He sent them out to proclaim the kingdom of God and to
perform healing.
Comment: So not only Jesus but His disciples were proclaiming the Good
News ofthe Kingdom of God which could only be entered by grace through
faith.
Luke 9:11-note But the crowds were aware ofthis and followed Him; and
welcoming them, He beganspeaking to them about the kingdom of God and
curing those who had need of healing.
Luke 9:27-note But I sayto you truthfully, there are some of those standing
here who will not taste death until they see the kingdom of God." (Matthew
adds "until they see the Son of Man coming in His kingdom." Mt 16:28)
Comment: Jesus is referring to Peter, John, and James, who would witness
the transfiguration (but not everyone agrees with this interpretation but the
context favors the transfiguration which follows immediately Lk 9:28-36),
which would be a "preview of coming attractions," so to speak. And so in this
special, unique moment, the otherwise invisible kingdom was made visible in
part to these three chosenmen so that they might have a foretaste of the
glories to be revealedwhen Jesus returned as King of kings to setup His
earthly kingdom to be ruled from Jerusalem(cf Mt 24:30-note).

Luke 9:60-note But He said to him, "Allow the dead to bury their own dead;
but as for you, go and proclaim everywhere the kingdom of God."
Luke 9:62-note But Jesus saidto him, "No one, after putting his hand to the
plow and looking back, is fit for the kingdom of God."
Comment: I'm a farm boy and if you drive the tractorcontinually looking
backwards, your furrows will be crooked. Jesus is calling him to lay aside
double mindedness for no one can follow Christ with a divided heart, and thus
they will miss the Kingdom of God.
Luke 10:9-10-note and heal those in it who are sick, and say to them, 'The
kingdom of God has come near to you.' 'Even the dust of your city which
clings to our feet we wipe off in protest againstyou; yet be sure of this, that
the kingdom of God has come near.'
Comment: As the disciples went out they were to emphasize the Kingdom of
God because as we have noted that is what the Jews were looking for. The
kingdom came near because the King was present and His messageexplained
how to enter His Kingdom. To miss the messageis to miss the Kingdom of
God (then and still true today).
Luke 11:2-note And He saidto them, "When you pray, say: 'Father, hallowed
be Your name. Your kingdom come. (An imperative - "let it happen" is the
idea).

Comment: This is a prayer most of us have prayed but probably never really
understood what we were praying. To ask Godfor His Kingdom to come has
two applications. The first is that the invisible Kingdom would come into
hearts of lostaround us, and in believing in Jesus, theywould enter His
Kingdom. This growth of the Kingdom of God by addition of new believers is
depicted by the tiny mustard seedgrowing into a huge tree and the speck of
leavenspreading throughout the flour. John MacArthur goes into greater
depth and sees actually3 ways the invisible Kingdom grows - see his sermon
on this verse.
Luke 11:17-18-note ButHe knew their thoughts and said to them, "Any
kingdom divided againstitself is laid waste;and a house divided againstitself
falls."IfSatan also is divided againsthimself, how will his kingdom stand? For
you saythat I castout demons by Beelzebul....Luke 11:20-note "Butif I cast
out demons by the finger of God, then the kingdom of God has come upon
you.
Comment: The kingdom of God was upon them because the King was present
in their midst. If they had receivedJesus as Redeemerand Lord, they would
have entered into the invisible Kingdom of God, but in their state of self-
righteousness andhardened hearts, not only did they not receive Christ, but
they committed an abominable blasphemy againstHim!
Luke 12:31-note "But seek His kingdom, and these things will be added to
you. "Do not be afraid, little flock, for your Fatherhas chosengladly to give
you the kingdom.
Comment: Jesus is calling for us to focus not on earthly, material things but
on His kingdom, worshiping, serving and proclaiming that kingdom, the
sphere where Jesus rules as King and Lord.

Luke 13:18-note So He was saying, "What is the kingdom of God like, and to
what shall I compare it?...Luke 13:20-note And again He said, "To what shall
I compare the kingdom of God?
Comment: We have already explained that just as these start small and grow
big, so too would the Kingdom of God, starting in individual hearts in an
invisible form today, but in the future being world wide and visible. This
reminds me of Habakkuk's prophecythat "the earth will be filled With the
knowledge ofthe glory of the LORD, as the waters coverthe sea." (Hab 2:14-
note).
Luke 13:28-29-note "Inthat place there will be weeping and gnashing of teeth
when you see Abraham and Isaac and Jacoband all the prophets in the
kingdom of God, but yourselves being thrown out. 29 "And they will come
from eastand westand from north and south, and will recline at the table in
the kingdom of God.
Comment: Forthose who reject Jesus'proclamationof the Kingdom of God,
there is but one alternative and that is eternal punishment. MacArthur
explains "The torment of hell will not be limited to the pain of punishment,
but will include the remorse, shock, andsurprise of those who ended up there
despite thinking they were going to heaven. The more people in hell knew
about the gospel, the more profound their remorse will be; their pain will be
proportional to their level of rejection. And since their rejectionwill be
eternal and incurable, so will their sin be and the judgment of that sin." Why
would the Jewishpeople be shockedwhen one minute after death they were in
hell? It was because they took it for granted that they would be savedsimply
because they were physical children of Abraham. But unless they believed as
did Abraham (Ge 15:6-note), they would not enter the Kingdom of heaven
with their Jewishpatriarchs, Abraham, Isaac and Jacob!

Luke 14:15-note When one of those who were reclining at the table with Him
heard this, he said to Him, "Blessedis everyone who will eatbread in the
kingdom of God!"
MacArthur - This was a beatitude; a toastdirected at himself and his fellow
Pharisees,affirming that they will be among the blessedat the heavenly
banquet in the kingdom of God. (ED: AS I LIKE TO SAY WHEN A
PERSON IS DECEIVED, BYDEFINITION THEY DO NOT KNOW THEY
ARE DECEIVED - THIS MAN IS NOT DECEIVED TODAY FOR HE IS IN
HADES AWAITING THE FINAL GREAT WHITE THRONE
JUDGMENT!)It was not only a pronouncement of blessing on themselves,
but also a scornful rebuke of the Lord’s declarationthat they were too proud
to enter God’s kingdom (cf. Lk 14:11). His words bounced off their confidence
that their Abrahamic ancestry(cf. John 8:33-59)and adherence to the
traditions, regulations, and rituals would secure a place for them at God’s
banquet. Notonly did they fully expectto be at that heavenly feast, but also to
be in the seats ofhonor. (MacArthur New TestamentCommentary – Luke 11-
17)
Luke 16:16-note "The Law and the Prophets were proclaimed until John
(REFERRINGTO THE OT); since that time (JESUS TOOKCENTER
STAGE)the gospelofthe kingdom of Godhas been preached, and everyone is
forcing his way into it (SEE Luke 9:23-note; cf. Lk 14:26-27-note)
Luke 17:20-21-note Now having been questioned by the Pharisees as to when
the kingdom of God was coming, He answeredthem 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!' Forbehold, the kingdom of God is in your midst."
Luke 18:16-17-note ButJesus calledfor them, saying, "Permit the children to
come to Me, and do not hinder them, for the kingdom of God belongs to such

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