20-37.<\/strong> The ‘When?’ and ‘Where?’ of the Kingdom of God.<\/p>\n 16<\/strong>. And when he was demanded of the Pharisees<\/em> ] Literally, “ But being further questioned by the Pharisees<\/em>.”<\/p>\n should come<\/em> ] Literally, “is coming<\/em>.” They seem to have asked with impatient irony, ‘When is all this preparation and preaching to end, and the New Kingdom to begin?’<\/p>\n with observation<\/em> ] i.e. by narrow, curious watching. See Luk 14:1<\/span>. He implies that their entire point of view<\/em> is mistaken; they were peering about for great external signs, and overlooking the slow and spiritual processes which were at work before their eyes.<\/p>\n Was demanded – <\/B>Was asked.<\/P> Of the Pharisees – <\/B>This was a matter of much importance to them, and they had taught that it would come with parade and pomp. It is not unlikely that they asked this merely in contempt, and for the purpose of drawing out something that would expose him to ridicule.<\/P> The kingdom of God – <\/B>The reign of God; or the dispensation under the Messiah. See the notes at Mat 3:2<\/span>.<\/P> With observation – <\/B>With scrupulous and attentive looking for it, or with such an appearance as to attract observation – that is, with pomp, majesty, splendor. He did not deny that, according to their views, the time was drawing near; but he denied that his kingdom would come in the manner in which they expected. The Messiah would not come with pomp like an earthly prince; perhaps not in such a manner as to be discerned by the eyes of sagacious and artful people, who were expecting him in a way agreeable to their own feelings. The kingdom of God is within people, and it makes its way, not by pomp and noise, but by silence, decency, and order, 1Co 14:40<\/span>.<\/P> <\/p>\n Luk 17:20-21<\/span><\/p>\n The kingdom of God is within you<\/em><\/p>\n The kingdom of God<\/strong><\/p>\n It is a kingdom of the mind, the will, the feeling, and the conduct.<\/p>\n My kingdom is not of this world, formed in a material fashion, resting on visible forces, but within, seated in 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 Johns Gospel (chap. 1., verse 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 Person like light from the sun. He informs them that the kingdom is already present with them, that it bad actually commenced its operations, and that its spiritual vibrations were then felt. What, then, is this kingdom? <\/p>\n 1.<\/strong> It is a kingdom of new convictions producing new conversions and outward 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 character an irresistible force. When religious impulse is grasped by the will and transformed into life, the character is such that the gates of hell cannot prevail against it. <\/p>\n 2.<\/strong> 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 changed the current of her thoughts and the habits of her life. <\/p>\n 3.<\/strong> It is a kingdom of new impressions concerning self, God, man, life, time, and eternity. No person ever equalled the founder of Christianity as an impression-maker, impressions of the highest and purest type were set in motion, as reconstructive agencies by Him; and they are still at work leavening society, and they are divinely destined to continue until the whole universe of God is entirely assimilated with the Divine nature, and thus cause righteousness and holiness to shine everlastingly throughout Gods dominion. <\/p>\n 4.<\/strong> It is the kingdom of love–love revealed in the light of the Fatherhood of God, God being known as 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 recognized principle in ancient and modern philosophy, as well as in Christian theology. (J. P. Williams.<\/em>)<\/p>\n<\/p>\n The kingdom which cometh not with observation<\/strong><\/p>\n These words of our Lord open to us an abiding law of His kingdom; an enduring rule of that dispensation under which we are. <\/p>\n 1.<\/strong> 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–<\/p>\n 2.<\/strong> 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 <\/em>into detail this strange combination of what might almost seem at first sight direct contradictions. <\/p>\n 1.<\/strong> This is a thought full of fear to all ungodly men. Depend upon it this kingdom is set up. It is in vain for you to say that you do not perceive it, that you see it not, nor feel it; this does not affect the 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 altogether reprobate, it still has, however faintly exercised–the organs and capacities for seeing it. But you are deadening them within yourself. <\/p>\n 2.<\/strong> This is a quickening thought to all who, in spite of all the weakness of their 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 fear as lie draws ninth to us! How like are we to those whose eyes were holden, who deemed Him a stranger in 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! <\/p>\n 3.<\/strong> Here is a thought of comfort. How apt are we to be east down; 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, unobserved as 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.<\/em>)<\/p>\n<\/p>\n Gods kingdom without observation<\/strong><\/p>\n 1.<\/strong> The manner in which the gospel was first introduced was without external show and ostentation. Worldly kingdoms are usually erected and supported by the power of arms. <\/p>\n 2.<\/strong> The external dispensation of Christs kingdom is without ostentation. His laws are plain and easy to be understood, and delivered in language level to common apprehension. The motives by which obedience is urged are pure and spiritual, taken not from this, but the future world. His institutions are few and simple, adapted to our condition, and suited to warm and engage the heart. <\/p>\n 3.<\/strong> The virtues which the gospel principally inculcates are without observation, distant from worldly show, and independent of worldly applause. <\/p>\n 4.<\/strong> As the temper of the gospel, so also the operation of 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. <\/p>\n 5.<\/strong> The blessings of Gods kingdom are chiefly invisible, and without observation. The rewards which the gospel promises 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. <\/p>\n We will now attend to the reflections and instructions which our subject offers to us–<\/p>\n 1.<\/strong> If the kingdom of God is now among us, we are all without exception bound to acknowledge it, and submit to it. <\/p>\n 2.<\/strong> We learn that it concerns every one, not only to submit to Gods kingdom, but to submit to it immediately. <\/p>\n 3.<\/strong> We are here taught that we have no occasion to run from place to place in order to find the grace of God, for we may obtain it in any place where His Providence calls us. For the Spirit is not confined to certain places, 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. <\/p>\n 4.<\/strong> 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 careful to maintain good works, but affects not an unnecessary show of them. <\/p>\n 5.<\/strong> It appears that they only are the true subjects of Gods kingdom who have experienced its power on their hearts. <\/p>\n 6.<\/strong> As the kingdom of God comes not to the heart with observation, we are incompetent judges of the characters of others. (J. Lathrop, D. D.<\/em>)<\/p>\n<\/p>\n The secret workings of Divine grace<\/strong><\/p>\n The workings of Gods 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 <\/em>not with observation. And the principle is this–that the greatest and plainest effects are produced by causes which are 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 Gods empire, you will find them all recognizing the same law. It seems to be the general rule of all that is sublime, that its motions shall be unseen. Who can discern the movements of the planets–whose evolutions we admire, whose courses guide our path? The day breaks and the day sets; but who can fix the boundaries of the night, the boundaries of the darkness? You may watch the departing of summer beauty–as the leaves are swept by the autumn wind–but can the eye trace its movements? Does not everything–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 amongst you, read but a very few of the leading passages of his 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 great joys and sorrows rise in the quarters from whence he expected them to rise? Did not the great circumstances of his 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 God cometh not with observation? But we 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 mans 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 secret prayers-have all been bearing to that one point, of her childs conversion to God, for many years. But have that mothers prayers died, because those lips are hushed? Has God forgotten to be gracious, when man ceases to expect? Nay–in His own way, and in His own hour, the kingdom comes. (J. Vaughan, M. A.<\/em>)<\/p>\n<\/p>\n Quiet growth of the Church<\/strong><\/p>\n In his other work, the Acts of the Apostles, St. Luke beautifully illustrates these words of our Lord. The Book of the 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 reader of 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 great social change is here recorded. The Church had not put down heathen sacrifice, nor demolished a single idol temple. Scarcely yet did mens public and social life show any traces of it. The gospel had as yet no local habitation; in looking down upon the crowded dwellings of the great cities of the empire, you would not as yet have seen a spire. Nay, nearly three centuries elapsed after the period described in the Acts of the Apostles, before buildings gave any note of the great moral revolution which had taken place in the minds of men; before the Basilica was diverted from its original purpose as a court of justice to the great end of Christian worship, and in the semicircular recess, where the praetor and his assessors had sat 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 gospel was then fermenting with peculiar power in 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 Trajan and Pliny regarded Christians merely in the light of an obstinate and eccentric set of fanatics; this was no proof that a great social 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-seed had been cast into the earth, and it was swelling and bursting beneath the soil. The leaven had been thrown into human nature; and its influences, though noiseless and unseen, were subtlely and extensively diffusing themselves through the whole lump. Christs religion was to win its way noiselessly, like Himself. Because its blows against existing 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 social fabric of heathenism. The scanty notices of Christianity by authors contemporary with its rise have been thoughtlessly made a ground of objection against it by sceptics. The believer will rather see in this fact a confirmation of the Lords profound word. The kingdom of God was not to come, and it did not come, with observation. (Dean Goulburn.<\/em>)<\/p>\n<\/p>\n Secrecy of Divine visitations<\/strong><\/p>\n 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 Luk 17:27-29<\/span>; Ex Isa 37:36<\/span>; Act 12:23<\/span>; Isa 30:13<\/span>; Luk 17:35<\/span> –<\/p>\n 36. And it is impossible that it should be otherwise, in spite of warningsever so clear, considering how the world goes on in 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 great events 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 can take 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 forecast the time of Gods 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, tile course of nature, proceed as ever, till the moment of Christs coming. The sun was risen upon the earth, bright as usual, on that very day of wrath in which Sodom was destroyed. Men cannot believe their own time is an especially wicked time; 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 away to search out the earthly causes of them, and the possible remedies. Pride infatuates many, and self-indulgence and luxury work their way unseen,–like some smouldering fire, which for a while leaves the outward form of things unaltered. At length the decayed mass cannot hold together, and breaks by its own weight, or on some slight and accidental external violence. (J. H.Newman, D. D.<\/em>)<\/p>\n<\/p>\n The coming of the kingdom to individuals<\/strong><\/p>\n Truly, at a christening we may well reflect that the kingdom of God comes not with observation. And if in later years, as too generally is the ease, the precious grace thus given is lost and sinned away, and nothing but the stump or socket of the Divine gift remains without its informing, spiritual, vital power, then another change is assuredly necessary, which we call conversion. And what is conversion? Is it always a something that can be appraised and registered as having happened at this exact hour of the clock–as having been attended by such and such recognized symptoms–as announced to bystanders by these or those conventional or indispensable ejaculations–as achieved and carried out among certain invariable and easily described experiences? Most assuredly not. A conversion may 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 unsuspected and quite constraining meaning, may give a totally new direction to the will and the genius of an Augustine; but, in truth, the type of the process of conversion is just as various as the souls of men. The one thing that does not vary, since it is the very essence of that which takes place, is a change, a deep and vital change, in the direction of the will. Conversion is the substitution of Gods will as the recognized end 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 of his sins and an inheritance among them that are sanctified. And this great change itself, most assuredly, cometh not 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 easily enough, but the kingdom of God cometh in this case, too, at least, as a general rule, not with observation. (Canon Liddon.<\/em>)<\/p>\n<\/p>\n Religion is an inward principle, rind cabinet be forced<\/strong><\/p>\n Men love excitement, and to be able to say, Lo, here is Christ! or, lo, there! and they will eagerly run after the preacher who can best minister to this love of excitement. But religion is an inward principle, a work of personal self-denial and effort. Vegetation as a general rule, is more advanced by 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 assured that 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 great annual season of 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.<\/em>)<\/p>\n<\/p>\n The kingdom within<\/strong><\/p>\n 1.<\/strong> It is not determined by geographical boundaries, by latitude or longitude. <\/p>\n 2.<\/strong> It does not consist in an observance of ordinances. This is a representation which accords with what we find in the sacred pages. God forms His estimate of the characters of men, not by their actions, or their language, or their opinions, or by anything of a merely outward nature; but by the temper and frame of their hearts. <\/p>\n 1.<\/strong> It is spoken of as a kingdom. Now a kingdom is not a scene of anarchy and rebellion; it is distinguished by order and due subordination. <\/p>\n 2.<\/strong> But this is not all. Not only is there subordination, but all is under the immediate control of God. <\/p>\n (1)<\/strong> God is the author and preserver of that spiritual and Divine principle in which true religion consists. <\/p>\n (2)<\/strong> God has appointed all the means by which it is maintained. <\/p>\n 3.<\/strong> Mere necessary submission is not enough. It implies a voluntary subjection of the heart to the authority of God. (Dr. Harris.<\/em>)<\/p>\n<\/p>\n The kingdom of God<\/strong><\/p>\n The inner heaven<\/strong><\/p>\n It is evident that a kingdom necessarily implies 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 heart must be a weak and miserable thing! There is sure to be disorder, and confusion, and wretchedness–where there is anarchy; and a mans 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 sovereign over it. Nothing else will do. A multitude of rulers could not answer the purpose. They would only weaken and distract. There must be One, and that One supreme, and absolute, and alone. Now it is Christs 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. Wherefore God also 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 great joy. 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 perfect accord, love eager on the wing, gives constant echo to every will of His Sovereigns 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 essential to 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 of the inner kingdom which is now in every believers soul; only, that which is here, is only the dim reflection of all which is so perfect there; still, it is the same heaven in 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.<\/em>)<\/p>\n<\/p>\n Where is the heavenly kingdom<\/strong><\/p>\n 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 colour of skin, nor what be his name, or the name of his nation, or what his social standing, or what his financial position, or what be the degree of his intellectual development; I wilt point my finger at that mans breast, and say: There, within this mans breast is the kingdom of heaven. If you ask me again to 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 of duty, that is sympathetic and charitable of speech, that is patient, whose bosom is full of love for the Divine Being and for those of her race with whom she is brought in contact; yea, bring that woman here, stand her by my side; and I care not whether she be Caucasian or African, 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 womans soul. Aye, within such a man and such a woman is a kingdom boundless in extent, perpetual in its expression of 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 sovereignty of 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, of aspiration, 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 establish His throne and possess it in this kingdom, that Jesus, the Son of God and the Son of Man, alike conjoining in Himself the Divine and the human in harmonious conjunction, representing the sympathy of the lower and the majesty of the higher world, descended to this earth, and is today seeking through the operation of 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. Not in that which is nominal and technical; not in that which is verbal and formal; not in that which is in accordance with custom and tradition, is the Saviour present. And they who look for Him in these things shall not find Him; bat they who search to discern Him in spirit and life, in holy expression of consecrated faculty in the energy of capacities dedicated to God, shall find Him, and they shall find that in these He is all in all. (W. M. Hay Aitken, M. A.<\/em>)<\/p>\n Verse 20<\/span>. Cometh not with observation<\/B><\/I>] With scrupulous<\/I> observation<\/I>. That this is the proper meaning of the original, , KYPKE and others have amply proved from the best Greek writers. As if he had said: “The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching<\/I> for it; it is not of such a nature as to be confined to one<\/I> place, so that men might say of it, Behold it is<\/I> only here<\/I>, or only there<\/I>: for this kingdom of God is publicly<\/I> revealed; and behold it is among you<\/I>; I proclaim it publicly<\/I>, and work those miracles which prove the kingdom of God is<\/I> come; and none of these things are done in a corner<\/I>.”<\/P> <\/P> Dr. Lightfoot has well observed that there are two<\/I> senses especially in which the phrase “kingdom of heaven,” is to be understood.<\/P> 1. The promulgation and establishment of the Christian religion.<\/P> 2. The total overthrow of the Jewish polity.<\/P> The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: “The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah.” Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See Clarke on Mt 3:2<\/span>.<\/P> <\/p>\n Whether the Pharisees spake this deriding him, who in his discourses had been often mentioning a kingdom of God to come, or in simple seriousness, for they generally expected the coming of a Messiah, and a secular kingdom, which he should exercise in the earth, particularly over the Jews, (having first destroyed the Gentiles), is very hard to determine; their mean opinion of Christ inclineth some to think the former; their generally received opinion about the kingdom of the Messiah giveth some countenance to the latter. Our Saviours answer fitteth them, whatsoever they intended by their question: <\/P> The kingdom of God (saith he) cometh not <\/span>, with observation. The word signifies a scrupulous and superstitious observation. Thus the verb from whence it cometh signifieth, Gal 4:10<\/span>. The verb also signifies a captious observation, Mar 3:2<\/span>; Luk 6:7<\/span>; 14:1<\/span>; Luk 20:20<\/span>; Act 9:24<\/span>. But that sense cannot agree to the noun used in this place. The generality of the best interpreters agree the sense here to be, with external pomp and splendour; and therefore Beza expounds the noun here by a periphrasis, ita ut observari poterit, in such a manner as it can be observed. As if he had said, Men have taken up a false notion of my kingdom, as if it were to be a secular kingdom to be set up in the world, with a great deal of noise, and pomp, and splendour, so as men may observe it and gaze upon its coming. But that which I call my kingdom is not of this nature. Our Lord expounds it in the next verse: <\/P> The kingdom of God is within you; it is of a spiritual nature, not obvious to human senses, but exercised over the hearts of my people. Whether our Saviour speaketh this in reply to the Pharisees, or (as some think) beginning a discourse with his disciples, which he further pursueth, I cannot determine. <\/P> <\/p>\n 20-25. when,<\/B> &c.To meetthe erroneous views not only of the Pharisees, but of the disciplesthemselves, our Lord addresses both, announcing the coming of thekingdom under different aspects. <\/P> It cometh not withobservation<\/B>with watching or lying in wait, as for somethingoutwardly imposing and at once revealing itself.<\/P><\/p>\n And when he was demanded of the Pharisees<\/strong>,…. Or “asked” by them; who expected the Messiah, and that when he was come he would set up a temporal kingdom, and deliver them from the Roman yoke; when they should enjoy great liberty, peace, and prosperity; so that they might put the following question to Christ in a serious manner, agreeably to these expectations: or it may be occasioned by the frequent mention that had been made of the kingdom of God by John, and Christ, and his disciples in their ministry, and so be put in a way of derision; or, as most of their questions were, with a view to ensnare or puzzle:<\/p>\n when the kingdom of God should come<\/strong>; either the kingdom that God had promised, or the kingdom of the Messiah, who is truly God, that had been so often spoken of by John the Baptist, Christ, and his apostles. The Ethiopic version reads, “the kingdom of heaven”, which is the same with the kingdom of God; for these phrases are promiscuously used. This question they need not have asked, had they carefully attended to the writings of the Old Testament they had in their hands; and had they diligently observed the signs of the times, in which they lived; and had they seriously regarded the ministry and miracles of Christ among them; from these things, they might have concluded, not only that the time was at hand, when the kingdom of God should be set up, but that it was already come: they might have observed, that not only the harbinger of the Messiah was come, who was John the Baptist; but that the Messiah himself was among them, by the many wonderful things which he wrought among them, and by the many Scripture prophecies which were fulfilled in him; they might have seen that the sceptre was manifestly departing from Judah; that all power and authority were falling into the hands of the Romans; and that only a mere shadow and appearance of it were among them; they might have known, by calculation, that the time fixed in Daniel’s prophecy, for the coming of the Messiah, was now up, and therefore he must be come; and they had very good reason to believe that Jesus was he.<\/p>\n He answered them and said, the kingdom of God cometh not with observation<\/strong>; or so as to be observed by the eye, or to be distinguished when it comes as the kingdoms of this world, by outward pomp and splendour, by temporal riches, external honours, and worldly power and grandeur; though it so far came with observation, that had they had eyes to see, they might have observed that it was come, by what they saw done by Christ, particularly the power that he showed in the dispossessing devils out of the bodies of men; see<\/p>\n Mt 12:28<\/span>. The Syriac version reads, “with observations”; and some understand the words of the observances of the ceremonies of the law, of days, months, and years, and the difference of meats, and the like, which the kingdom of God is not in, and which were to cease upon its coming; but the former sense is best.<\/p>\n The Progress of Christ’s Kingdom; Destruction of Jerusalem.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.<\/I> 23 And they shall say to you, See here; or, see there: go not after them,<\/I> nor follow them.<\/I> 24 For as the lightning, that lighteneth out of the one part<\/I> under heaven, shineth unto the other part<\/I> under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; 29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them<\/I> all. 30 Even thus shall it be in the day when the Son of man is revealed. 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. 32 Remember Lot’s wife. 33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. 34 I tell you, in that night there shall be two men<\/I> in one bed; the one shall be taken, and the other shall be left. 35 Two women<\/I> shall be grinding together; the one shall be taken, and the other left. 36 Two men<\/I> shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is,<\/I> thither will the eagles be gathered together.<\/P> We have here a discourse of Christ’s concerning the kingdom of God,<\/I> that is, the kingdom of the Messiah, which was now shortly to be set up,<\/I> and of which there was great expectation.<\/P> I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come,<\/I> forming a notion of it as a temporal kingdom,<\/I> which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand.<\/I> “Now,” say the Pharisees, “when will that glorious view open? When shall we see this long-looked-for<\/I> kingdom?”<\/P> II. Christ’s reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it (v.<\/I><\/span> 22<\/span>); what he said to both, he saith to us.<\/P> 1. That the kingdom of the Messiah was to be a spiritual kingdom,<\/I> and not temporal and external. They asked when<\/I> it would come. “You know not what you ask,” saith Christ; “it may come, and you not be aware of it.” For it has not an external show,<\/I> as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. “No,” saith Christ, (1.) “It will have a silent entrance, without pomp, without noise; it cometh not with observation,<\/I>” meta paratereseos<\/B><\/I>—with outward show.<\/I> They desired to have their curiosity satisfied concerning the time<\/I> of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: “It is not for you to know the times<\/I> of this kingdom, these are secret things,<\/I> which belong not to you; but the great intentions of this kingdom, these are things revealed.<\/I>” When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here,<\/I> or Lo there,<\/I> as when a prince goes in progress to visit his territories it is in every body’s mouth, he is here, or he is there; for where the king is there is the court.<\/I> Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here<\/I> or there;<\/I> nor will it be here<\/I> or there<\/I> as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further from, that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here,<\/I> or Lo there,<\/I> than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) “It has a spiritual<\/I> influence: The kingdom of God is within you.<\/I>” It is not of this world, John xviii. 36<\/span>. Its glory does not strike men’s fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God<\/I> will not change men’s outward condition, but their hearts and lives. Then it comes<\/I> when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal,–when it weans<\/I> those from the world that were wedded<\/I> to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you;<\/I> so some read it. “You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you.<\/I> The gospel is preached, it is confirmed<\/I> by miracles, it is embraced<\/I> by multitudes, so that it is in your<\/I> nation, though not in your hearts.” Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them<\/I> which is already among them.<\/I><\/P> 2. That the setting up of this kingdom was a work that would meet with a great deal of opposition<\/I> and interruption,<\/I> v.<\/span> 22<\/span><\/U><\/I><\/span>. The disciples<\/I> thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: “The days will come,<\/I> before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man<\/I>” (one such a day as we now<\/I> have), “of the prosperity and progress of the gospel, and shall not see it.<\/I> At first, indeed, you will have wonderful success” (so they had, when thousands<\/I> were added to the church in a day<\/I>); “but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows.<\/I>” This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints.<\/I> Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man,<\/I> in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve<\/I> them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints,<\/I> will not have such tokens of the presence of the Son of man<\/I> with them as they have had. The Spirit is withdrawn from them; they see not their signs;<\/I> the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant<\/I> days of the Son of man<\/I> as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ’s church and cause are lost because not always alike visible and prevailing.<\/P> 3. That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once (Luk 17:23<\/span>; Luk 17:24<\/span>): “They will say to you, See here, or, See there;<\/I> here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here<\/I> in this<\/I> mountain, or there<\/I> at Jerusalem, you will find the true church. Go not after them, nor follow them;<\/I> do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles;<\/I> for as the lightning that lightens out of one part under heaven, and shines<\/I> all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day.<\/I>” (1.) “The judgments<\/I> that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning<\/I> through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning.<\/I>” (2.) “The gospel that is to set up Christ’s kingdom in the world shall fly like lightning<\/I> through the nations. The kingdom of the Messiah is not to be a local<\/I> thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine<\/I> from Jerusalem to all parts about, and that in a moment.<\/I> The kingdoms of the earth shall be leavened by the gospel ere they are aware of it.” The trophies of Christ’s victories shall be erected on the ruins of the devil’s kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ’s kingdom was not to make one nation great,<\/I> but to make all nations good<\/I>–some, at least, of all nations; and this point shall be gained, though the nations rage,<\/I> and the kings of the earth set themselves<\/I> with all their might against it.<\/P> 4. That the Messiah must suffer<\/I> before he must reign (v.<\/I><\/span> 25<\/span>): “First must he suffer many things,<\/I> many hard things, and be rejected of this generation;<\/I> and, if he be thus treated, his disciples must expect no other than to suffer<\/I> and be rejected<\/I> too for his sake.” They thought of having the kingdom of the Messiah set up in external splendour: “No,” saith Christ, “we must go by the cross to the crown. The Son of man must suffer many things.<\/I> Pain, and shame, and death, are those many things.<\/I> He must be rejected by this generation<\/I> of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man;<\/I> for, though Israel be not gathered,<\/I> yet he will be glorious<\/I> to the ends of the earth.”<\/P> 5. That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security,<\/I> and drowned in sensuality,<\/I> as the old world was in the days of Noah, and Sodom in the days of Lot, v.<\/I><\/span> 26<\/span>, c. Observe,<\/P> (1.) How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world,<\/I> when all flesh had corrupted their way,<\/I> and the earth was filled with violence.<\/I> Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly.<\/I> Now observe concerning both these, [1.] That they had fair warning given them<\/I> of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness<\/I> to the old world so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank,<\/I> indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh,<\/I> counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage,<\/I> that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded.<\/I> These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting<\/I> and reforming,<\/I> upon warning given them of an approaching judgment, they were going on securely, eating flesh,<\/I> and drinking wine,<\/I> when God called to weeping and to mourning,<\/I>Isa 22:12<\/span>; Isa 22:13<\/span>. [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark,<\/I> and Lot went out of Sodom,<\/I> nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse,<\/I> yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden,<\/I> that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark,<\/I> and there he was safe; Lot went out of Sodom, and so went out of harm’s way. If some run on heedless<\/I> and headlong<\/I> into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came,<\/I> and destroyed all the sinners of the old world; fire and brimstone<\/I> came, and destroyed<\/I> all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual.<\/P> (2.) How it will be with sinners still (v.<\/I><\/span> 30<\/span>): Thus shall it be in the day when the Son of man is revealed.<\/I> When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain.<\/I> They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour’s, which was public, and not long after published<\/I> to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end,<\/I> nor the account that they must give. Woe to them that are thus at ease in Zion.<\/I><\/P> 6. That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem,<\/I> as of old Babylon, but she is not healed,<\/I> and therefore forsake her, flee out of the midst of her,<\/I> and deliver every man his soul,<\/I>Jer 51:6<\/span>; Jer 51:9<\/span>. This flight of theirs from Jerusalem must be expeditious,<\/I> and must not be retarded by any concern about their worldly affairs (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>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 Messiahs 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 on earth, good-will towards men. Nay, the world felt it: Herod was troubled, and all Jerusalem with 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 appeared to herald Him; yet none save shepherds saw them. There was veil enough over each circumstance 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 of a strange power. An undefined, unknown, yet real presence 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 amongst men, and yet its coming was unseen. <\/p>\n
II. <\/strong>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. <\/p>\n
III. <\/strong>Once more; SEE HOW THIS IS STILL IN EACH HEART THE LAW OF ITS ESTABLISHMENT. There also none can ever trace its beginnings. Some, indeed, may remember when first they felt its life within them, when first they were duly conscious of its power–though this is far from universally the case where it is most truly planted–but even in these cases, this consciousness was not 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 over us of Gods hand, the in-breathing of His Spirit. This is its secret history; and this men cannot reach. And yet it is a kingdom which is thus set up. Wheresoever it 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. Though it cometh not with observation, yet it is indeed a kingdom. Now, from this it behoves us to gather two or three strictly practical conclusions–<\/p>\n
I. <\/strong>RELIGION IS AN INWARD AND SPIRITUAL PRINCIPLE. It is, says our Saviour, within you. This is a representation which differs from the ordinary opinion of men. If it be within us, then–<\/p>\n
II. <\/strong>TRUE RELIGION SUBJECTS THE SOUL TO THE AUTHORITY AND REIGN OF GOD. <\/p>\n
I. <\/strong>The text is a WARNING AGAINST ILLUSORY VIEWS OF RELIGION. There is a form of evil in our own day against which 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. Jacob is come to Bethel, and has dreamed a marvellous dream. We speak of men who sow seeds of discord through pretended light and holiness. They disturb the peace of the church, and lead the unwary astray. <\/p>\n
II. <\/strong>The great truth which our text suggests is THE SPIRITUAL NATURE OF THE KINGDOM OF GOD, yea, the reign of God in mens hearts and lives. The Jews expected a startling demonstration of the supernatural to their material advantage; Christ effected a moral reformation, and laid the foundation for a spiritual commonwealth. We quote the opening sentences of Christus Consummator, a recent work of great beauty by Canon Westcott: Gain through 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. <\/p>\n
III. <\/strong>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 seat of the government is in the heart. (The Weekly Pulpit.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
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