Richard Hiers on Luke 17:20-21

Chapter 2 of The Kingdom of God in the Synoptic Tradition, 1970.

The present tense is used to point to the future coming of the Kingdom of God in the verse containing the Pharisees’ question that introduces the pericope [v. 20], and appears similarly in Jesus’ response, which actually is the first part of the sentence that carries through v. 21. Furthermore, the future is clearly intended and the future tense is used in v. 21a and in the description of events with which the saying closes (17:22–37).

Another prominent feature of the context, the phrase “not…with signs to be observed,” (RSV) in v. 20b has been variously interpreted…Usually…the term parateresis (“signs to be observed”) and in fact the whole saying have been interpreted in an anti-apocalyptic sense: Jesus intended to deny that it was possible to predict when the Kingdom of God would come by consulting prophecies and deciphering the signs of the times. If the Kingdom had already come, there would be no need at any future time to search for signs of its coming. Is that what Jesus (or Luke) meant? It is not likely. For one thing, Jesus and Luke clearly expected the coming of the Kingdom of God in the future, whether or not they also thought that it was already present or had come previously.

Furthermore, it is not evident that the term “signs to be observed” in v. 20b should be understood to designate a preliminary apocalyptic sign at all, at least not the kind of sign that could be used as the basis for calculating the “day and the hour.”…Despite this fact, Luke 17:20 is commonly read by those who see it as an anti-apocalyptical polemic as if it [meant]: the Kingdom of God is not coming after(preliminary) signs. In 17:20ff, however, it is not a matter of preliminary signs. Rather, Jesus declares, there will be no accompanying sign to mark the arrival or imminence of the Kingdom.

The most significant portion of the context has generally been overlooked, namely Luke 17:21a: “nor will they say, ‘Behold here!’ or ‘There!’” It is particularly interesting that this wording, which appears here in connection with the arrival of the Kingdom of God, is repeated nearly verbatim in v. 23, but with explicit reference to the future arrival of the days of the Son of man. This parallelism or repetition suggests what is generally evident elsewhere in the synoptic tradition, that Jesus associated the coming of the Kingdom of God with the coming of the Son of man. The latter event, clearly, is thought of as still future (v. 23ff). But while v. 21a reads, “…nor will they say, ‘Lo, here!’ or ‘There!’” v. 23 reads, “And they will say to you, ‘Lo, there! Lo, here!’” Why do the prospective bystanders on one occasion claim to have identified or located the Kingdom of God (and/or the days of the Son of man) but on another occasion keep silent? How explain this apparent contradiction? What is the point here? In particular, why, on the one occasion, will they not say, ‘Lo, here!’ or ‘There!’?

The Pharisees, Luke says, have asked Jesus when (pote) the Kingdom of God is coming. To this he replies that its coming is not or will not be accompanied by a sign (17:20b). Note that they do not ask him about signs. His reply, however, passes over their question concerning “when.” Instead, he answers as if they had asked him whether there would be some sign by which the arrival of the final period could be identified, as if he were responding to the second part of the question raised by the disciples in Matt. 24:3 = Mark 13:3 = Luke 21:7.

Interpreters generally have overlooked the fact that Luke 17:21a is also a response to this latter kind of question, a question that, to be sure, may be implied in the first: when the time comes, how will men know that the Kingdom of God is here? What is said in 17:23ff is obviously in answer to this second point: when the Son of man comes, there will be no mistake about it. Thus, those who in the meantime, in the interim before his coming, say “Lo, there!” or “Here!” should be ignored, “for just as the lightning flashes and lights up the sky from one side to the other, so will the Son of man be in his day.” Those guides who will point to some sign or clue in order to prove that the days of the Son of man have come, or will offer to lead Jesus’ disciples to a hidden Son of man somewhere, will be in error, therefore, and the disciples should not follow them. This is the meaning of Matt. 24:26ff; Luke 21:8, and also, perhaps, of the “vultures” saying in Matt. 24:28 = Luke 17:37.

Elsewhere, Jesus had stated, against the desire of the Pharisees and “this generation” for a sign, that none would be given (Mark 8:11ff). The Markan context does not show whether Jesus (or the Pharisees) had in mind a future sign that would (or would not) accompany the eschatological events, or a sign that would be given in advance. Perhaps the Pharisees sought a sign that would demonstrate Jesus’ prophetic authority. Signs and wonders are mentioned in Mark 13:22 = Matt. 24:24; however, these are to identify the presence of false prophets and false Christs. Such might point to signs as evidence of “realized eschatology” (Mark 13:21–23 = Matt. 24:23–26), but when the real Son of man comes, there will be no need for signs of the times. The evidence will be clearly visible and incontrovertible (Matt. 24:27; Mark 13:24–27 and parallels).

The negative statement “nor will they say: lo here, or there” in v. 21a, and the positive declaration “and they will say to you ‘lo, there, lo here’” in v. 23a do not contradict each other. In both instances Jesus is saying exactly the same thing about the Kingdom of God or the Son of man. In the earlier saying, the point is that the Kingdom will not come with an accompanying sign, i.e. in such a way that it will be necessary to look for some way of verifying it in case of doubt. The latter saying warns that in the coming days, before the Kingdom of God has come and while the disciples are passionately longing for the coming days of the Son of man, some will claim to have found him (the Son of man) or it (the Kingdom of God), but the disciples must not be misled, for the arrival of the Kingdom of God and Son of man will be so distinctive as to be self-evident and self-authenticating. There will be no doubt about it.

The parallelism extends beyond the anticipated silence and exclamations of the respective future bystanders; in each case, their responses are explained by reference to the character of the coming events, and the explanation is introduced by the conjunction “for” (gar). Verse 24 explains that the disciples are not to follow those who will mistakenly say “Lo, there!” or “Here!” for when the Son of man or the day of the Son of man really comes, it will be just as evident as when the lightning flashes from one side of the sky to the other (cf. Mark 13:24–26). Similarly, our crux interpretationis, v. 21b, follows v. 21a to explain why, when the Kingdom of God really comes (or while it is coming), the bystanders will not say, “Lo, here!” or “There,” the reason being that then the Kingdom of God will be visibly and dramatically in their midst. When the Kingdom of God comes, one will neither have to look for any special sign to identify it nor need a guide to find it somewhere.

The reason it is pointless to look for signs is not that the coming of the Kingdom of God and the Son of man will be invisible, but that, on the contrary, it will be universally and unmistakably visible, “as the lightning flashes and lights up the sky from one side to the other.” That is why then the bystanders will not say, “Lo, here!” or “There!” And that is why those who in the meantime say “Lo, there!” or “Here!” are to be ignored…

In 17:21b Luke understands Jesus to have meant that the coming of the Kingdom of God would be a future, obvious, and all-encompassing event…All of the sayings in Luke 17:20–18:8 have to do with the coming of the Kingdom of God and the Son of man, and with the responses men will or should make in the interim and at the time the Kingdom and Son of man are revealed. Throughout this section, it is clear that these decisive events are to take place in the future…Elsewhere also, as has been mentioned, the peculiarly Lucan material speaks only of a future coming of the Kingdom of God…There is…no reason to suppose that Luke thought that the Kingdom of God has come or appeared in or with Jesus and his ministry. Lucan eschatology is unequivocally futuristic, so far as the Kingdom of God is concerned.

What Jesus meant by the saying in Luke 17:20ff…cannot be determined as a matter of certainty…However, it does not support the view that Jesus considered the Kingdom of God to be present in his own person, or, for that matter, present at all. On the contrary, these verses point to its appearance dramatically and unmistakably in the future. When Luke 17:21b is taken in its context, the meaning emerges clearly enough: when the Kingdom of God comes, everyone will know it; there will be no need for authenticating clues or signs. Such also was the OT expectation — “the glory of the Lord shall be revealed, and all flesh shall see it together” (Isa. 40:5).

Did Jesus Teach an Invisible Kingdom? Luke 17:20-21

Luke 17:20–21 is often cited as proof that Jesus taught the Kingdom of God to be present and invisible, “within” Christians. Yet that reading becomes difficult to defend once the passage is read in its immediate and wider biblical context.

When the Pharisees ask Jesus when the Kingdom of God will come, he answers: 

“The Kingdom of God does not come with careful observation. Nor will people say, Look, here it is, or, There it is, because the Kingdom of God will be all over, in the midst of you.”

Far from describing an invisible, present kingdom, Jesus immediately turns to the future, visible, unmistakable, and sign-laden appearing of the Son of Man. This points instead to a future event that introduces the sudden, universal, and impossible-to-miss coming of the Kingdom itself.

This reading reflects the consistent biblical pattern. For the Old Testament prophets, for Jesus, and for the apostles, the Kingdom does not arrive in slow historical stages, like a building under construction. It comes decisively, abruptly, and with world-shattering force. Daniel 2:35, 44 portrays “the eternal Kingdom” of the age to come as a stone striking and crushing the temporary kingdoms of this present evil age. Zephaniah 1:18 depicts “the day of the Lord” as a consuming fire bringing swift judgment upon all evil. In both cases, the imagery is not one of gradual expansion or invisibility, but of sudden divine intervention.

The immediate context of Luke 17 confirms the same point. Jesus compares the coming of the Son of Man to lightning flashing across the sky from one end to the other (Luke 17:23–24). He says that day will be like the flood in Noah’s time, which came suddenly and swept all away (Luke 17:26–27). He also likens it to the destruction of Sodom, when fire and brimstone fell without warning (Luke 17:28–30). In every case, the emphasis falls on suddenness, visibility, and finality. The same framework appears again in the larger context of Luke 21:24–31, where the coming Kingdom is associated with cosmic signs and the public vindication of the Son of Man.

For that reason, it is not proper to reduce the Kingdom in Luke 17:21 either to the mere presence of Jesus or to the popular notion of “God’s rule and reign in your life now.” At most, Jesus may have meant that he, as the appointed King, stood among them unrecognized. But even if that is granted, it does not alter the fundamentally future orientation of the Kingdom in biblical prophecy. From the Old Testament through the New, the Kingdom remains the rule of God to be imposed upon rebellious nations at the parousia, bringing to an end this present evil age (Matt. 24:3). Any interpretation of Luke 17:21 must reckon with that fundamental prophetic and biblical definition of the Kingdom.

This is why the Greek estin, usually translated “is” in verse 21, is better understood as a prophetic present-tense, “will be all over,” capturing its idiomatic force. The sense is not that the Kingdom had already arrived invisibly “within” individuals, as in the KJV, nor that it was already emerging through some hidden spiritual process. Rather, Jesus’ meaning is that when the Kingdom does come, it will not be confined to one place so that people must say, “Look here,” or “Look there.” When the Son of Man appears to establish the Kingdom on a renewed earth, the Kingdom will be worldwide, all around, and everywhere at once. No one will need to ask when the Kingdom is coming, because it will be public and undeniable.

This interpretation is strengthened later in Luke 19:11, where the expectation is explicitly stated that “the Kingdom of God was going to appear immediately.” Jesus immediately corrects that expectation by telling a parable of a nobleman, representing the Son of Man, “who went to a distant country to receive a kingdom and then return….after receiving the kingdom”! In biblical thought, then, the Kingdom is not an invisible process of gradual social improvement or inward spiritual development. It is a real, physical, visible Kingdom that will replace the kingdoms of this world.

Luke 17:21, therefore, should not be isolated from its literary and theological context and turned into a proof text for “Already Not Yet,” or for the Kingdom as some inward, invisible reign of God or Jesus in the heart. Read in context, the passage teaches the opposite. Jesus’ point is that the coming of the Kingdom will be so comprehensive, so sudden, and so openly visible that no careful observation will be necessary. Unlike the signs that precede its coming, as detailed by Jesus in Matthew 24 and echoing the prophecies of Daniel 7 and 9, the Kingdom itself, when finally established on a renewed earth, will be everywhere—decisive, public, and unmistakable.

The Kingdom of God Is Not “Already Not Yet”

F.F. Bruce, the noted Scottish-born biblical scholar, wrote in Acts of the Apostles (1990, p. 102), commenting on chapter 1, verse 6:

“This hope of an earthly and national kingdom (cf. Mk. 10:35-37; Lk. 1:68-75) was recast after Pentecost as the proclamation of the spiritual kingdom of God, to be entered through repentance and faith in Christ.”

In other words, the Kingdom is redefined from the future world rule of God through the Messiah into a spiritual rule by your church or in your heart. That view has become standard in Christianity, and from it was born the popular saying, “Already Not Yet,” a formula used to promote “realized eschatology.” But this was not unique to Bruce or any other scholar.

The idea that the Kingdom was inaugurated by Jesus and is now present was first developed and spread by the so-called Church Fathers, such as Irenaeus, who framed the Kingdom in terms of salvation history. Others, like Clement, recast it as a wholly spiritualized ethical and moral reality, while Origen internalized it as autobasileia — the “kingdom within.” Hence, under Constantine, the church fused Kingdom language with empire: “one God, one Logos, one Emperor, one Empire.”

However, in sharp contrast stands the Bible’s definition of the Kingdom of God.

The prophets describe a real future world order: Daniel 2 and 7 speak of the overthrow of human empires, with the Son of Man and the saints of the Most High God receiving the kingdom; Psalm 2 speaks of God’s Son ruling the redeemed nations; Isaiah 19, Zechariah 14, and Isaiah 65-66 give a vision of a restored earth and renewed creation. The New Testament did not change these seminal visions about “the day of the LORD,” Yahweh God.

The Kingdom was Jesus’ purpose-driven life (Luke 4:43). He announced, among matters of first importance, that the Kingdom was “at hand” (Mark 1:14-15) “near,” not yet here. As a result, he taught his disciples to pray, “May Your kingdom come” (Matt. 6:10), and spoke of it consistently as future:

“Amen! You who have followed me, when the world is reborn and the Son of Man will sit on his throne of glory, you too will sit on twelve thrones, governing the twelve tribes of Israel. And everyone who has left their homes, brothers, sisters, father, mother, children, or properties, because of me, will receive back a hundred times more, and will inherit the life of the age to come.” (Matt. 19:28-29)

“I tell you that I will not drink of the fruit of the vine from now on until the Kingdom of God comes.” (Luke 22:18)

These represent only a few of the direct sayings of Jesus that place at the heart of the Christian Gospel a predominantly future Kingdom, which will begin only at his Parousia. Hence, after Jesus’ death, Joseph of Arimathea was still “waiting for the kingdom of God” (Mark 15:43; Luke 23:51), and the apostles rightly asked, “Are you restoring the kingdom to Israel?” (Acts 1:6). That is why Paul is right later to admonish the church at Corinth:

“You are already filled. You have already become rich. You have begun to reign as kings without us! I wish indeed that you were really reigning as kings, so we would also be reigning as kings with you!” (1 Cor. 4:8)

Likewise, he warns Timothy:

“This instruction I entrust to you, Timothy, in keeping with the prophecies previously made concerning you, so that by them you may fight the good fight, keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme.” (1 Tim. 1:18-20)

And again Paul mentions one of these men and describes his message as spreading "like gangrene" because such people "have gone astray from the truth by saying that the resurrection has already taken place, and they overthrow the faith of some.” (2 Tim. 2:17-18)

These strong warnings alone should destroy other theories about the Kingdom, such as Preterism, Amillennialism, or Postmillennialism.

At the same time, sometimes the word “kingdom” is used in abstract ways for royal authority or kingship (Luke 19:12, 15; 23:42; John 18:36), or for something to receive (Mark 10:15), seek (Matt. 6:33; Luke 12:31), or strive for (Matt. 11:11; Luke 16:16; Matt. 21:31; 23:13; cf. Luke 11:52; 1 Thess. 2:12; Rev. 1:6). Some of these sayings reflect what I call standard prophetic language for a future event so certain that it can at times be spoken of as past or even present (e.g., Matt. 12:28; Luke 11:20). But this should not alter the meaning of the Kingdom. Also note the mistranslation “within you” in Luke 17:21.

The Kingdom is established strictly in the future, when God, through His Son, will restore the Davidic throne in the new Zion/Jerusalem, leading to the restoration of all things. Then “the saints of the Most High will receive the kingdom and will possess the kingdom forever, and ever,” and “the kingdom, the dominion, and the greatness of all the kingdoms under the whole heaven [will] be given to the people of the saints of the Most High. Their kingdom will be an everlasting kingdom, and all dominions will serve and obey them” (Dan. 7:18, 27).

To redefine that Kingdom as mainly spiritual or ecclesiastical is to forsake everything the prophets, Jesus, and his apostles taught and died for. In effect, it is “to preach a different Gospel from the one we preached to you” (Gal. 1:8).

Saturday study 3/21/26 Baptism series: “Born Again”

 Parable of the Sower

• READ: Mark 4
• Shema and understand! “Anyone with ears to hear should listen and understand.” Mar 4.9, 23;
• 10 times on the lips of Jesus throughout the Gospels!
• The key to all the parables, v.13.

Why it matters? 

• The parables about the Kingdom parables answer the question:reveal What is the Gospel? 
• Without the Gospel, baptism is just a wet ritual. 
• Your baptism should be an intelligent, informed act/experience that equips you for your Great Commission work, i.e., to proclaim:

“The Gospel of the Kingdom and the name of Jesus the Messiah,” so you can go on to baptize (Acts 8:12).

1. What is the seed?

• The seed is given various names, all synonymous:
• The “word,” “the word of God,” “the word of the Kingdom,” i.e., the Gospel or good news.
• Cp. Pauline Kingdom Gospel Dictionary

  https://rfcogstudy.blogspot.com/2023/10/pauline-gospel-dictionary.html

What the seed is not! 

• The word is not the Bible, aka the scriptures!
• The word is not the Kingdom itself!! 
• The word is not Jesus, his Apostles or the church:

"Don't confuse the message with the messenger"!

• Christians and ministries since Augustine wrongly think they are “building” hence “growing the kingdom” now. Result = Church is the State, Crusades, Inquisitions, "Christian nations," e.g., U.S.A. today "One Nation under God"!
• But how does the Bible define the kingdom?

1. The Gospel of Peace

What is the Kingdom?

• The Abrahamic land promise (Gen 12-17) later expanded to include the whole earth (Rom 4:13; Dan 2.44; Isa 2, etc.); 
• The land "promises were spoken to Abraham and to his seed… that is, the Messiah.” (Gal. 3:16); 
• So “If you belong to Messiah, then you are Abraham’s children, and heirs of the promise.” (Gal. 3:29);
• That seed is Jesus who said the kingdom is near not here! Just like all the other prophets before him; What does "at hand/near" language mean? 

https://jesuskingdomgospel.com/the-day-of-the-lord-kingdom-is-near-at-hand/

• Like the OT prophets before him, Jesus clearly defined the kingdom as a yet future event, the restoration of the kingdom of his father David, i.e., the nation of Israel. 
• The Apostles understood this well hence their question in Acts 1:6. 

“Lord, has the time come for you to restore the kingdom to Israel?” 

• The Apostles faithfuly followed the parable of the sower model, spreading the seed/message, i.e., preaching, proclaiming the coming Kingdom (Mat 13.19a people hear "the word about the kingdom"). 

What the Kingdom is not:

• Past (Preterist), Present (Millennium Now), “Already Not Yet" (Postmill, most of Christendome);
• The “mystery” of the kingdom means it has "broken into history" at Jesus' first coming or Pentecost, the giving of the Spirit/official Church start. 
• The kingdom started small and remains hidden at present, growing invisibly and spiritually among Christians;
• This "spiritual kingdom" will inevitably end in the "consummation" (i.e., visible, physical parousia of Jesus).
• The parables of Jesus both revealed this "mystery" (especially to his disciples, who received private explanations) and concealed it from those hardened against him, fulfilling Isaiah’s prophecy about spiritual blindness. 
• Thus, only those with open hearts receive the kingdom “spiritually”—that is, in their hearts and through the church—while those who reject him hear only stories without grasping that deeper truth.
• This view seems to overlap strongly with Amill and, to a lesser extent, Postmill. 
• This view best reflects the so-called “Already Not Yet” aka Realized/Inaugurated eschatology.
• This view often defined as your kingdom or Christian living now (e.g., we have been "transferred into the Kingdom," Col 1:13; the kingdom is "righteousness, peace, and joy in the Holy Spirit," Rom 14:17) with that future kingdom on earth. 
• Check out my Prez + Conversation with Tracy Kingdom Now Texts Explained - Carlos Xavier (KOG Missions Conference 2022)

1. What are the soils? READ Matt 13:1-23

• Different people choices and just as important as knowing what is the seed. 

Hard Path Soil = No Understanding, Matt 13:19.

• The seed lies on the surface then the enemy (Satan/Devil) immediately snatches it away.
• Most so-called "churchgoers," are familiar with terms/sermons but message never penetrates (due to shallow/distorted preaching, e.g., reduced to "repent and believe," self-help, or prosperity).
• As a result most preach what you are saved from: sin, condemnation, wrath, death. Whereas the prophets of old, Jesus and his Apostles emphasize what you are saved for: entering/inheriting the Kingdom of God which means ruling the world with Jesus, 1Cor 6:2 Do you not understand that the saints are going to govern and manage the world? 3 Do you not understand that we will be judging angels? Then why not matters related to this present life! 

Shallow/Rocky Soil = Superficial Faith, Matt 13:20–21.

• Receives the word with immediate joy/excitement/emotion → but no depth/root system.
• Collapses under pressure, suffering, or cost of discipleship.
• Lacks sound pastoring/discipleship, scripture engagement, and counting the cost (cf. Luke 14:27–33).
• Appears vibrant briefly but withers when greater sacrifice/commitment is required.

Thorny/Weedy Soil = Worldly Distractions, Matt 13:22.

• Word genuinely received → growth starts → but crowded/choked out by the worries of life, wealth pursuit, ambition, entertainment, politics, etc.
• Often largest group in churches: sincerity, humanitarian "fruit/works," regular church attendance → but minimal Kingdom fruit due to divided loyalties.
• Reinforced by Parable of Weeds: good/bad grow together in world/church/individuals until harvest.
• Hence, Paul's Christian ideal in 1Cor 7 single life vs marriage because it allows for undivided devotion to the Lord and greater freedom in serving the Kingdom (1 Cor. 7:7–8, 32–35, 37–38, 40).
• Marriage is permitted and honorable, but it brings added cares and divided responsibilities, so Paul says, “Are you free from a wife? Do not seek a wife” (1 Cor. 7:27–28). 
• This fits Jesus’ own teaching that some remain unmarried “for the sake of the kingdom of heaven” (Matt. 19:10–12) and that marriage belongs to “this age,” not the age to come (Luke 20:34–36).

Overall Application & Warning

• Christians hear/read the Parable of Sower but remain bad soils not from ignorance, but lack of true understanding/foundation.
• Faith comes by hearing a clear, comprehensible proclamation (Rom 10:14–17) followed by your obedience of faith, personal study/motivation, etc.; 
• Jesus warns: "Take care how you hear" (Luke 8:18).
• The Gospel will eventually be scattered worldwide and then the end will come, Matt 24:14. 
• God will eventually hold everyone accountable per truth received; ignorance is not bliss! 

 

1. Born Again Now!

• Rebirth now by the seed, the message about the kingdom you heard, understood, and retain so that you can persevere, 1 Pet 1.22-23;
• You must "produce fruits consistent with repentance," as he told Pharisees in Luke 3:8; Mat 3.8.
• That's the only way to "recognize them by their fruits. Do people harvest grapes from thorn bushes, or figs from thistles?" Matthew 7.16;
• And that's how you become children of God, Jam. 1:18:

"He gave birth to us by the Gospel-word of truth, according to His own plan, so that we would be the first fruits of His new creation."

Summary: 

Born-Again Process

1. You hear, understand and believe the word (Eph. 1:13-14); i.e., the word about the kingdom, Mat 13:19
2. Accept this word & Repent (Mark 1:14-15);
3. Plant the word in your heart & grow in your believe, aka faith;
4. Bear much fruit, which requires commitment (Luke 13:19);
5. The obedience of faith starts with baptism (Acts 2:38); church fellowship, communion, etc.
6. Do the Great Comission, i.e., make disciples & baptize (Matt. 28:19)