What does it mean that the kingdom of God does not come with observation (Luke 17:20)?

We have further, in our Lord's answer to the Pharisees, who demanded when the kingdom of God should come, a striking revelation, and most suitable to Luke's purpose. "The kingdom of God cometh not with observation." It is not a question of signs, wonders, or outward show. It is not that God did not accompany His message with signs. But the kingdom of God, revealed in the person of Christ, went deeper, appeals to faith (not sight), and demands the Holy Ghost's action in the soul to give the sinner to see and enter it. Here it is not a question exactly of entering or seeing, as in John 3, but rather the moral character of the entrance of God's kingdom among men. It does not address itself to the senses or the mere mind of man; it carries its own evidence with it to the conscience and the heart. As being the kingdom of God, it is impossible that His kingdom should come, without adequate testimony in love to man, who is sought for it. At the same time man, having a bad conscience and a depraved heart, slights God's word as well as kingdom, and looks for that which would please himself by gratifying his feelings, mind, or even lower nature. Our Lord, however, first of all lays down this great principle: it is no question of a "lo here! or, lo there! for, behold, the kingdom of God is within you." The kingdom was actually there; for He, God's King was there. Then, after settling this moral truth which was fundamental for the soul, He turns to His disciples, and tells them that the days would come when they should desire to see one of the days of the Son of man, and should not see it; for the kingdom will be displayed by and by. "When they shall say to you, See here; or, see there: go not after them, nor follow them. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. But first must he suffer many things, and be rejected of this generation." This is the necessary moral order of God. Jesus must first suffer; so "the sufferings of Christ," as Peter said afterwards, "and the glories that should follow." Such is the invariable method of God in dealing with a sinful world, where He brings in, not a test of man, but the effectual work of His own grace. But this presentation to faith now, as we have seen, does not hinder the Lord from speaking of another day, when the kingdom of God would be manifest. Before that day of His appearing there might be a premature "Lo here! or, lo there!" The godly must not follow men's cries, but count on the Lord. He compares it to the days of Noe (that is, to the day of God's past judgment of man and his ways); then to the days of Lot.

He is asked by the Pharisees, when the kingdom of God shall come. He tells them that it has in fact come, and without being perceived by them. It was there, presented to them in the Person of the King, in their midst.

But as rejected, He says no more to them of this; but turns to His disciples, to tell them of the days of His absence: not of Christian times, but carrying them on to when Israel's long night would be hastening to its close; days when there would be disciples longing to see one of the days of the Son of man, but not seeing it. Rumors there would be that He was here or there, but they were not to heed them. The Son of man would come, but manifestly to all, as when the lightning lightens the whole breadth of the heavens. But first He would have to suffer and be rejected.

In verses 20 and 21, Luke sets the obtuse unbelief of the Pharisees in contrast with the faith of the Samaritan. They only thought of the kingdom of God arriving with outward show, so as to be observed of all. The Lord told them that it was not at that time coming in that way, but that already it was amongst them, inasmuch as He — the King — was in their midst. The kingdom was amongst them for He was amongst them. The Pharisees were quite blind to this, but the Samaritan had evidently got a sight of it, hence his hurried return to give thanks at His feet.

In verse 22, Jesus again turns to His disciples, speaking of "the days of the Son of Man," and of course it is the Son of Man who is to take the kingdom, when the hour does arrive for its public establishment, as had long before been made known in Daniel 7:13-14. Now they, like the Samaritan, had faith and already saw the power and authority of God vested in the Lord Jesus. They would also in due season see the Son of Man revealed in His glory, and of this verse 30 speaks as well as verse 24. But meanwhile His rejection was going to supervene, and the sayings reported to the end of the chapter were evidently addressed to them as representing saints who should be here until the time in which He is revealed in glory. Many there have been who have desired to see one of His days, and have not seen it.

The Coming of the Kingdom. — To the advent of the kingdom in power attention is now to be directed. And this branch of the subject is introduced by a question addressed by Pharisees to the Lord. They asked Him when the kingdom of God should come [or, comes]. Often of course had they heard Him speak of the kingdom of God, which they connected with external displays of Divine power on Israel's behalf. There was truth in that. But as yet nothing of it had been seen. What prompted their question at this time is not apparent. The Lord's answer, however, was calculated to correct their mistake. The kingdom of God was already upon earth, though they were in ignorance of it. "The kingdom of God," He said in reply, "comes not with observation; neither shall they say, Lo, here! or, Lo, there! for the kingdom of God is within [or, in the midst of] you." There was to be the kingdom in mystery before its advent in power. Now whilst it is on earth in mystery those only see it, as we learn from the Lord's discourse with Nicodemus (John 3), who are born again. And none can enter it save those born of water and of the Spirit. The important thing then for any who had not then entered into it was to learn that it was already upon earth, so that they were not to be looking for displays of delivering power on behalf of Israel ere the kingdom could be said to be in existence. It was there. And, as the Lord had previously told the same class of people — Pharisees (Luke 16:16) — men were violently pressing into it; or, as Matthew writes (11:12), "the kingdom of heaven suffers violence, and the violent take it by force." Without external show or observation it came, and was noiselessly spreading. The King was there, so the kingdom was already in existence in their midst. For in this sense it seems best to understand the term "within you," here used by the Lord, since probably none of His questioners had entered into it by being born again. They were most likely unbelieving Pharisees, not teachable disciples.

The Son of Man's Day. — For the unconverted it was needful to press the existence on earth of the kingdom at that time. There was no spiritual blessing for any outside of it. For disciples further teaching was called for. They needed instruction for their guidance in this scene as to the ushering in of the kingdom in power thinking probably, as others did (19:11), that the kingdom of God would immediately appear. Time, however, had to elapse, and events apparently disastrous to the cause which they had at heart must take place ere the Son of man's day can appear. Persecution of no light character His disciples would experience, such as would make them long for Divine intervention, and for the halcyon time of millennial rest. For before that could be enjoyed, the Son of man — a title of the Lord connected with power (Psalm 8) — must suffer many things, and be rejected by that generation. The cross must precede the glory. His day, however, will come, and that openly. And "as the lightning, when it lightens out of the one part under the heaven, shines to the other part under heaven; so shall the Son of man be in His day" (Luke 17:24). There will be no concealment or uncertainty about it, nor the knowledge of it confined to a select few. It will be manifest to all.

A passage often misunderstood helps as to the force of it (Luke 17:20). When the Pharisees asked when the kingdom of God should come, the Lord replied: "The kingdom of God comes not with outward observation;" namely, in such a manner as to be seen with the eyes. "For, behold, the kingdom of God is in the midst of you" (New Trans.; Rev. marg. — not surely "within" Pharisees!). Again, it is as manifested in its characteristic traits and power, in Him who was in their midst. Later on, when the kingdom had been actually established by the testimony of the Holy Ghost to Christ risen, and glorified at God's right hand, we learn from 1 Corinthians 4:20 that it "is not in word, but in power," and from the same apostle in Romans 14:17 that it "is not in meat and drink; but in righteousness, and peace, and joy in the Holy Ghost." It flows from this deeply blessed character of the kingdom of God, that even when Christ was here, and every lovely feature of it was displayed in its perfection in His Person, it needed to be born wholly anew to see it, much more to enter into it when established (John 3:3-5). Only do we enter into it in reality when, by the word applied to our souls in power by the Spirit, we are made partakers of a life and nature suited to such a kingdom.

The kingdom of God was the national hope of Israel. It was before the minds of all who looked for good from God. It was bound up with the Messiah's presence. Such is the way in which the Kingdom is presented in the Old Testament. Nor does the New Testament in any way set this aside, but confirms the expectation: only it discloses the Kingdom in another shape before it is introduced in power when the Lord returns in glory.

Of this, however, the Pharisees knew nothing. They demanded of Him when the kingdom of God should come, thinking only of that which is to be manifest when the Jews shall be brought back from all their wanderings, and restored in their full nationality to the land under the Messiah, and the new covenant. The Lord, as throughout Luke, shows something more and deeper, something that demanded faith, before the establishment of the Kingdom in power. He answers them therefore, "The kingdom of God doth not come with observation." This was what was morally important to know now. The Kingdom would surely come as they looked for it in its own day, and the Lord distinctly lets us see this afterwards. But first of all He insists, as was most according to God, on that which they knew not, and which it most concerned them to know: "The kingdom of God doth not come with observation," (Matt. 24:23) or outward show.434 "Nor shall they say, Lo here, or, Lo there; for lo, the kingdom of God is in the midst of you." Of this they were wholly ignorant, and this ignorance is fatal: for it was not to know God's king, when He manifested the true power of the Kingdom in victory over Satan, and over all the results of man's subjection to infirmity in this world — when He manifested it positively in righteousness and peace and joy in the Holy Ghost, the dependent and obedient Man, but in the unfailing power of God which wrought by Him. To all this they were blind; they valued it not, because they valued not God. They did desire as a nation that which would elevate them, and overthrow their enemies; they did not desire that which exalts God and humbles man. "Lo" (Treg. text) is attested by AD and all later uncials and cursives (1, 33, 69), Amiat.; but other Edd. omit, as ℵBL.

The Lord, therefore, in this His answer, first meets the moral need of the Pharisees, and shows that in the most important sense now, from the time of His rejection till His return in glory, it is no question of "Lo here, and lo there," but of faith to own the glory of His person, and to recognise that the power which wrought is God's. "The kingdom of God is in the midst of you." It was in their midst and they saw it not, because they saw not Him. They thought little of Jesus. This is ruin to every soul who hears but refuses the testimony.435

Verses 20-37 show that grace produces a watchful spirit in those who know it, and who know grace has been refused by the world. The Pharisees demanded to know when the kingdom of God should come. Very likely they hoped that He would give an opinion as to which they might be able to find Him wrong. How little were they prepared for His answer! He told them that the kingdom of God does not come with observation. This truth was paramount for the time: the kingdom of God was among them (marginal reading), and they did not observe it. For what is a kingdom without a king? The King Himself was there, the Son of Man; and there were some at least whose hearts had been drawn in subjection to His authority, without display, without ostentation. While the millennial kingdom will be introduced in great power and glory, observed by all creation, yet God's kingdom was and is now being formed in a vital, moral, quiet way by hearts responding to the lowly grace of Him who is King, but asserting no claims to a throne at present. The Pharisees, however, looked for the kingdom while refusing the King!

The Lord then addressed His disciples. There were days in the future that would cause a yearning for one of the days of the Son of Man, that is, His coming in great power to deliver His people Israel from the terrible throes of the great tribulation.

Because the time would seem long (and indeed almost 2000 years have gone by), there would be deceivers to ensnare souls with false hopes: "see here, or see there," that is, some plausible substitute for the promise of the Messiah. The disciples were warned to refuse to follow such things. For when the Son of Man comes to reign it will be as apparent as lightning flashing across the sky. While this will introduce the millennial kingdom, yet notice that the emphasis is not on the kingdom, but on the King Himself, the Son of Man.

God's eternal throne implies that His kingdom is eternal, and in relation to men we hear the Lord say to Samuel regarding Israel, "they have rejected me, that I should not reign over them" (1 Sam. 8:7). As we have seen, Solomon sat upon the throne of Jehovah, for God had given His authority to David and to his Son. When the Lord Jesus was on earth He said, "If I cast out devils by the Spirit of God, then the kingdom of God is come unto you" (Matt. 12:28). God was present in the Person of the Son, therefore God's kingdom was here. The Lord showed this to the Pharisees who demanded when the kingdom of God should come, for He answered, "The kingdom of God cometh not with observation … for, behold, the kingdom of God is in the midst of you" (Luke 17:20-21). There was nothing to attract the natural eye, nor was there need to go anywhere else to look for it, because the kingdom was among them in the Person of the Son.

In the next verses, from verse 20 to 37, the question was actually raised as to the coming of God's kingdom. The Pharisees asked when it should come, and the Lord places them on their plain responsibility. "The kingdom of God cometh not with observation," or outward show. It should not be said, Lo here! or Lo there! for that kingdom then was there among them. The King was speaking to them. Ought they not to have known Him because He came in grace? If He had humbled Himself to know their sorrows and to die for their sins, was that a reason for not discerning His greatness and moral perfection manifested in ten thousand ways? Did not His holy love to the poor and guilty prove, plainly enough, who He was? If man's heart had not been opposed to all that was the delight of God in the kingdom, if his eye had not been blind to all that was lovely and of good report, he would have felt that the lower Christ stooped, the more wonderful were His works.

153 To His disciples He had other things to say. He was rejected and leaving them. Suffering awaited them. Trying as their position might now be as the companions of His rejection, the days would come when they would long in vain for one of those days when they had enjoyed blessed and sweet intercourse with the Son of man. They would, as Jews in the land, feel the difference. Then Satan, to allure and deceive in that day, would lead men to say, "Lo here," or "Lo there"; but the disciples would know its falsehood. There was no hope for the nation which rejected Christ. The King had been there but refused; He was no longer "here" or "there." This day the Son of man would be as the lightning flashing from one quarter under heaven to another. But first He must suffer many things and be rejected of this generation, that is, the unbelieving Jews.

We will now turn to Luke 17. (Read verses 20 to 37.) The Pharisees demanded, when the kingdom of God should come. The Lord replies to them, "The kingdom of God cometh not with observation … the kingdom of God is within you" (among you, see the margin). But immediately thereupon, the Lord turned to his disciples, and told them of a coming which should be of universal observation. "For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of Man be in his day." Here then a two-fold coming of the kingdom is distinctly intimated; the one not with observation, or outward show; (see margin;) the other to be visible as the lightning, unto all. To the Pharisees the Lord would speak only of the former: "Behold the kingdom of God is among you" — the king stands among you even now — already he is come; but you will not receive him. The kingdom assuredly was not within those Pharisees. Their condemnation was, that they would not receive it. Only by being converted could they enter it. But repent they would not. Therefore the Lord tells them nothing further as to the kingdom. The disciples however were informed as to the coming of the kingdom; but the Son of Man must first suffer and be rejected. Then would ensue a period which would resemble the days of Noah, and the days of Lot. Until Noah went into the ark, and the flood came, the world went on carelessly in sin. Until Lot went out of Sodom, and the fire and brimstone fell from heaven, the inhabitants of that city ran greedily in the depths of wickedness. Even thus, said the Saviour, will the world do, until "the day when the Son of Man shall be revealed." Can there be an intervening period of a thousand years of universal righteousness? Impossible. "And as it was in the days of Noah, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed." During those days, true disciples would desire to see the return of their Lord; but for a while their hopes would not be realized. Then if any man should say unto them, "See here; or see there," they must not hearken to such deceivers. For false Christs and false prophets should arise ever and anon, through the period during which the Lord should remain away. But whatever these deceivers might pretend; whether they should say, he is in the city, or he is in the desert; disciples are told not to "go forth," nor "follow," them. The advent, when it took place, would be visible to all — visible as the vivid lightning's startling flash. It would be a revelation through the clouds of heaven. In that day, it would be of no avail to flee in this direction or in that; for whether in bed, or grinding at the mill, or in the open field, the taking and the leaving would inevitably take place. The judgments of that fearful day would as surely take away all those that "do iniquity," as the waters of the flood took all the guilty inhabitants of the world in the days of Noah. just as the flood took away all except the few that the ark preserved — preserved in order to the re-peopling of the earth — so will the judgments, like a second flood, at the return of Jesus, take all away but a remnant, who shall form the nucleus of the millennial population of the earth. Some shall be "left" then, even by the judgments of that great day. The world therefore does not come to an end when the second advent takes place. There is a people "left" still; and the millennium ensues.