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 cometh not 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 afterward. 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 cometh not with observation,” or outward show. “Neither shall they say, See here, or, See there; for behold the kingdom of God is within you.” Of this they were wholly ignorant, and this ignorance is fatal: for it is 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.
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 “See here, and See there,” but of faith to own the glory of His person, and to recognize that the power which wrought is God's. “The kingdom of God is within 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.
It will be observed that it is the kingdom of God, not of heaven. It is never said, while Jesus was here, that the kingdom of heaven was come; but Matthew confirms this report in Luke, were that needed, and represents the Lord as saying (Matt. 12:2828But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12:28)), “If I cast out the demons by the Spirit of God, then the kingdom of God is come unto you.” The character of the power proclaimed God's kingdom. He was victor of Satan, and cast out his emissaries: none but the Seed of the woman, the son of David could do this. It was reserved for Him. Others might, as God's servants, but He, as the Beloved, in whom His soul delighted. Those who cast the devil out, by God's gracious use of them, were their judges. Satan is not against Satan: else his kingdom would fall. But Messiah was there then, the king of God's kingdom, yet the Jews recognized it not. They rejected Him and He accepts His own rejection, but is exalted in heaven. Thence the kingdom of heaven begins, the rule of the heavens over the earth, now only known really to faith, the responsibility for those who are baptized to walk accordingly. Indeed thus comes what is commonly called Christendom, the great field where not only wheat but tares grow together. It is, of course, also called the kingdom of God, as always in Luke. Matthew alone speaks of the kingdom of heaven, but he never speaks of the kingdom of heaven save as preached or promised, until the Lord left the earth. In short the kingdom of God was there when Christ was there, the conqueror over Satan, and exhibiting in every direction morally the power of the Spirit. But the kingdom of heaven was not there till from heaven He introduced His rule over the earth. When He returns in glory, it will be still the kingdom of heaven: the rule of the heavens will never be lost, certainly not when the kingdom comes in power and glory.
But the Lord next addresses the disciples, and says, “Days are coming when ye shall desire to see one of the days of the Son of man, and ye shall not see it.” Here He can speak freely of the future form of the kingdom, of which alone the Pharisees thought. The disciples had received the Lord by faith; and, however little intelligent they might be, they apprehended the kingdom of God among them. Hence the Lord could give them divine light as to the future, when He should establish the kingdom visibly. “Days are coming when ye shall desire to see one of the days of the Son of man, and ye shall not see it.” He opens His rejection to them, as well as the efforts of Satan, during his rejection. “And they shall say unto you, See here; or See there. Go not nor follow [them].” (Ver. 23.) False Christs should arise; but they were forewarned. “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.” There will be no question of “See here, or See there” when Christ comes again any more than when He was here. It was unbelief to say, See here, and See there, when Christ was present in the power that revealed who He must be and was. It will be unbelief by and by to say, See here, and See there; for the kingdom will be established in power. They were not to follow such rumors but to heed His word. He returns not merely as the rejected Messiah, but as the Son of man, the exalted ruler of all nations, peoples, and tongues. His kingdom shall be manifested under the whole heaven as He comes from heaven.
“But first must he suffer many things and be rejected of this generation.” This was in principle going on then; the cross would be its consummation. The moral order is thoroughly according to God: first must He suffer. So we read in 1 Peter of the sufferings of Christ and the glories that should follow. It must be so in a sinful world for one who seeks not his own glory, but God's, and the real and eternal good of man. It would be impossible to take the kingdom when man is in a state of sin and rebellion. In grace then He accepts the rejection which was inexcusable on their part: and in His rejection He accomplishes atonement. Hence God can righteously introduce the kingdom with many a rebel pardoned. Only this goes on now whilst He is gathering out the church, before the kingdom is set up in visible power. “First must he suffer many things, and be rejected of this generation.” The Christ-rejecting generation was then and continues right through. In the crisis of the latter day, at the end of the age, this generation will still be there. “This generation shall not pass till all these things be fulfilled.” In the millennial age there will be a new generation who shall praise the Lord and glorify Him for His mercy. But “this generation” is a perverse one, children in whom is no faith. Such were and are the Jews; and such will they abide, till judgment shall have dealt with the mass, who will have fallen into an apostate state and have accepted the Antichrist, leaving only the true remnant who shall become a strong nation, the “all Israel” who “shall be saved” in that day.