And he told them a parable to the effect that they ought always to pray and not lose heart. He said, “In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’” And the Lord said, “Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?”
Discussion Questions:
1) What does this parable teach us about prayer?
2) What does this parable teach us about the Lord’s return (verse 8)?
Discussion Summary:
As a commentary on the previous chapter (Luke 17), Jesus continues to show what level of faith will be needed to be part of those who are taken to a condition of safety at his return. Believers need to have the same faith as the vulnerable widow in this parable.
She was persistent in her prayer life.
be constant – Romans 12:12
devote yourself – Colossians 4:12
She looked to the Judge (God) to take vengeance.
I will repays says God – Romans 12:19
how long, O Lord – Revelation 6:9-11
She did not lose heart or become cowardly or faint.
you have need of endurance – Hebrews 10:36,37
the Lord is not slow to fulfill his promise – 2 Peter 3:8,9
Unlike the judge in this parable, God is just and will right the wrongs against his people. God is always ready and willing to answer prayer (Psalm 34:15).
Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is at Corinth, with all the saints who are in the whole of Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too.If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort. For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many. For our boast is this, the testimony of our conscience, that we behaved in the world with simplicityand godly sincerity, not by earthly wisdom but by the grace of God, and supremely so toward you.For we are not writing to you anything other than what you read and understand and I hope you will fully understand—just as you did partially understand us—that on the day of our Lord Jesus you will boast of us as we will boast of you. Because I was sure of this, I wanted to come to you first, so that you might have a second experience of grace. I wanted to visit you on my way to Macedonia, and to come back to you from Macedonia and have you send me on my way to Judea. Was I vacillating when I wanted to do this? Do I make my plans according to the flesh, ready to say “Yes, yes” and “No, no” at the same time? As surely as God is faithful, our word to you has not been Yes and No. For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes. For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory. And it is God who establishes us with you in Christ, and has anointed us,and who has also put his seal on us and given us his Spirit in our hearts as a guarantee. But I call God to witness against me—it was to spare you that I refrained from coming again to Corinth. Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith.
Discussion Questions:
1) Verses 1-14: Why was the Apostle Paul in need of the comfort of the Heavenly Father?
2) Verses 15-24: Why does Paul feel it was necessary to explain to the brethren in Corinth his change in travel plans?
Discussion Summary:
Verses 1-14: The word “comfort” in these verses is a translation of the Greek word “paraklesis.” It has the same root as the Comforter (the Holy Spirit) given to the disciples when Jesus ascended (John 14:26). This word signifies more than just sympathizing or consoling. It contains the thought of strengthening or fortifying.
Paul’s own experiences had been increasingly difficult in Ephesus (Asia Minor) as we read in verses 8,9. In 2 Corinthians 11:23-27, he lists the sufferings he had endured as a result of his preaching. Suffering has a clarifying effect on the mind and Paul seems to have realized that if he was taken off the scene and no longer able to advise the brethren by letter or visit, the brethren would need to be strengthened to stand on their own. The tone of 2nd Corinthians reflects this. Paul speaks to the Corinthians in a deeper, more spiritual way than in his first letter.
Verses 15-24: We read in 1 Corinthians 16:5 that Paul had planned to visit the brethren in Corinth. But instead he seems to have sent a letter that upset the Corinthians (2 Corinthians 7:8; 10:9). This change made the brethren question his motives and his love for them.
Paul explains the change in his travel plans was not because he was “vacillating.” His intention was always to visit, but he did not feel that it would be in the Lord’s providence. As he said in his first letter (1 Corinthians 16:7), “I hope to spend more time with you, if the Lord permits.” By not visiting the Corinthians this time, he was hoping to help them. He did not want to come to them in a hard and authoritative manner which might affect their relationship (2 Corinthians 2:1). Instead he felt this letter would be more productive.
He then uses a theological argument to help the brethren to perceive his travel plans from God’s perspective. Instead of saying, “Trust me, I know what I’m doing,” he says that they should trust God. They should recognize that God’s faithfulness towards them was manifested by Paul founding the ecclesia, preaching, shepherding by letter and by sending other brethren as his representatives. Paul suggests that they can affirm by an “Amen” that God’s care over them was manifested through his faithful ministry.
On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. Remember Lot’s wife. Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it. I tell you, in that night there will be two in one bed. One will be taken and the other left. There will be two women grinding together. One will be taken and the other left.” And they said to him, “Where, Lord?” He said to them, “Where the corpseis, there the vultureswill gather.”
Discussion Questions:
Question 1: In verses 31 to 36 we see that there is a division made by the revealing of the Son of Man.
· What causes the division?
· What is the result of the division?
Question 2: Explain verse 37.
Discussion Summary:
Question 1: The context of these verses show us that the division is not arbitrary. The key to who is taken, whether figuratively or physically, is in verse 33. The faithful are those who are following in Christ’s footsteps to leave all, even life itself. This same idea is shown in the picture of Job’s wife. The Christian is not to look back on their former life, but to deny self, take up their cross and follow Christ.
There are other divisions mentioned in the scriptures which bear upon this subject. In Revelation 18:4, Christians are called to come out of false religious systems. In Hebrews 4:12, the Word of God is the standard that shows the true heart from the false.
There are also warnings mentioned in the scriptures which bear upon this subject. In Matthew 24:36 we are warned that the Lord’s return will take all unaware. In Luke 12:34,35 we are warned that our hearts must be in the right condition to be able to “see.”
Question 2: In Luke 17:37 the picture of the vulture/eagle is taken from Job 39:27-30. This describes the faithful Christians who are watching and seeking and journeying far to acquire their sustenance (Psalm 103:5). Perhaps a reference to how Christians are like the vultures/eagles being gathered around a body can be found in John 6:53-58.
Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all— so will it be on the day when the Son of Man is revealed.
Discussion Questions:
1. When does this take place?
2. Who is ignorant?
Discussion Summary:
There are two ways of reading Luke 17:22-37 in order to determine when these events take place. The first is to mark the difference between the “days” of the Son of Man and the “day” of the Son of Man. Using this guideline the “days” of the Son of Man refer to the entire Christian Age beginning with Jesus’ message “The Kingdom of God is at hand.” The last “day” then refers to the end time when Jesus is revealed from heaven and all recognize him.
The second way of reading Luke 17:22-37 is to read “day” and “days” as both referring to the same indefinite time period of Jesus’ return as in the parallel verse of Matthew 24:36-44. Using this guideline all the events of these verses describe the same event when Jesus is revealed only to those watching with the right heart attitude. These are able to discern through events in society that the heavens and the earth are being removed by the power of the returned Lord (2 Peter 3:3-7).
The ignorant are those described in the parable of the wise and foolish virgins of Matthew 25:1-13. They are also referred to in 1 Peter 3:20,21 as those who have not entered “into Jesus” by baptism.
Now concerningthe collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me. I will visit you after passing through Macedonia, for I intend to pass through Macedonia, and perhaps I will stay with you or even spend the winter, so that you may help me on my journey, wherever I go.For I do not want to see you now just in passing. I hope to spend some time with you, if the Lord permits. But I will stay in Ephesus until Pentecost, for a wide door for effective work has opened to me, and there are many adversaries. When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am. So let no one despise him. Help him on his way in peace, that he may return to me, for I am expecting him with the brothers. Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers, but it was not at all his will to come now. He will come when he has opportunity. Be watchful, stand firm in the faith, act like men, be strong. Let all that you do be done in love. Now I urge you, brother—you know that the household of Stephanas were the first convertsin Achaia, and that they have devoted themselves to the service of the saints— be subject to such as these, and to every fellow worker and laborer. I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence, for they refreshed my spirit as well as yours. Give recognition to such people. The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. All the brothers send you greetings. Greet one another with a holy kiss.I, Paul, write this greeting with my own hand. If anyone has no love for the Lord, let him be accursed. Our Lord, come! The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen.
Discussion Questions:
1) Verses 1-4: What instructions does Paul give the Corinthian brethren about a donation for other brethren?
2) Verses 5-9: What does Paul say about his travel plans and his work among the brethren?
3) Verses 10-24: What final admonitions does Paul give to the Corinthian ecclesia and what instructions does he give about their relationship with the brethren he mentions?
Discussion Summary:
Verses 1-4: Paul gives instructions for the collection of money for the poorer brethren in the Jerusalem ecclesia (Romans 15:26,27). He wants this freewill offering to be planned and considered, not a last-minute decision. The money is to be set aside on the first day of the week (Sunday), but kept with the individual as at that time the brethren met together in homes and rented buildings. Perhaps this particular day indicated the motivation that was behind the Corinthian brethren’s donations. It was a day of being with other Christians and a day commemorating the Lord’s resurrection. It spoke to the recognition of the body members throughout the world and the grace that was given to us through the death of Jesus Christ.
Verses 5-9: Paul wrote this letter to the Corinthians from the city of Ephesus in Asia Minor. Acts 19:10 tells us that he lived there for 3 years. During this time a door of opportunity had opened and he was able to establish many ecclesias throughout the area such as Thyatira, Sardis and Laodicea. However, this meant that he was not able to visit Corinth whenever he wanted. He keenly felt a responsibility to all of the Churches he had founded in Asia Minor, Macedonia, and Achaia.
He planned his life and journeys around his service to the brethren. His own interests are not even mentioned. His decisions were made according to the opportunities being opened or closed. He looked to the Lord to show him these opportunities as indicated by the phrase “if the Lord permits.”
Verses 10-24: One of the reasons that Paul wrote this letter to the Corinthians was because they were on a path of separation. They were dividing themselves as following either Paul or Peter or Apollos or Christ. We see that Paul did not harbor envy or a desire to excel above others because he himself urged Apollos to return to Corinth and help straighten this matter out (verse 12). Apollos was unable to go. So instead, Paul decided to send Timothy who he hoped would continue to encourage the brethren along the lines of this letter.
Timothy seems to be young (1 Timothy 4:12) and unsure of himself (1 Timothy 5:23) and so Paul urges the Corinthian brethren to treat him kindly and with respect. This was necessary to say as some of the brethren in Corinth did not even respect Paul’s authority.
In verse 20, Paul urges the brethren to greet one another with a “holy kiss.” This could convey a deeper meaning than just a gesture of greeting when we consider the other kiss mentioned in scripture – the kiss of betrayal by Judas (Matthew 26:48,49).
In verse 22, Paul commands the brethren that if they don’t love Jesus they will be accursed. This word “love” is from the Greek word “phileo” which has the thought of a brotherly, warm love. This same word is used in John 21:17 when Jesus appeared to Peter after his denials. Jesus asked Peter if he loved him. When Peter replied that he did, Jesus said, “Feed my sheep.” In other words, if Peter truly loved the resurrected Lord he would be showing that love to Jesus’ followers.
Perhaps this final strong message is to remind the Corinthian brethren that their problems with each other in the ecclesia was a very serious matter and a repudiation of their love for the Lord. This principle applies in the ages to come as well (Matthew 25:40).
And he said to the disciples, “The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. And they will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them. For 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. But first he must suffer many things and be rejected by this generation.”
Discussion Questions:
As we continue in this section, Jesus now speaks to the disciples.
2) In verse 24 does the word “astrape” refer to lightning or sunrise and how does this describe the Son of Man in his day?
Discussion Summary:
Question 1: One view sees this time period as being equivalent to verses 20,21 “the Kingdom of God.” From Mark 1:15 we see this began to be preached at the beginning of Jesus’ ministry. The days of the Son of Man refer to the call for repentance that takes place until the return of Christ. Verses 20-37 are to be read as all referring to this period.
Another view sees this time period as being different from verses 20,21 “the Kingdom of God.” Verses 22-25 have a different audience (Pharisees/disciples), a different environment (no one will say ‘Look’/people will say, ‘Look’), and a different starting point (beginning of Jesus’ ministry/after Jesus’ death, verse 25).
In this viewpoint the idea is to contrast and compare the two time periods. Just like the time of the Kingdom of God, the Days of the Son of Man are not discernible through outward observation. God operates the same throughout the ages. His works are only discernible by those with spiritual enlightenment which is given to those in the right attitude of heart.
Question 2: The revealing of the Lord’s return is likened to sunlight primarily from the parallel scripture in Matthew 24:27 which speaks of the light moving from east to west and filling the sky. This idea is referred to in Old Testament prophecies such as Malachi 4:2. The main characteristic of this word picture is a protracted discernment. This is also seen in the three ways in which Jesus’ return is spoken of: a Parousia or presence, an Epiphania or gradual dawning, an Apokalupsis or revealing.
The revealing of the Lord’s return is also likened to lightning which is the word’s primary meaning. This idea is referred to in Old Testament prophecies such as Psalm 77:4-6 and Psalm 97:18-20. The main characteristic of this word picture is that there are brief flashes that reveal what is happening behind the scenes. For those with discernment we see the Lord by the effect he is having in the heavens and earth (1 Thessalonians 5:3-5). This is parallel to the Apostle Paul’s conversion which was a bright light (Acts 9:3) but to Paul was a revealing of the resurrected Jesus (1 Corinthians 15:8).
We also note Luke’s use of this word “astrape” to refer to the rays of a lamp in chapter 11:36 where it denotes the spiritual illumination of the believer.
Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.
For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. Whether then it was I or they, so we preach and so you believed.
Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? Why are we in danger every hour? I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” Do not be deceived: “Bad company ruins good morals.” Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame. But someone will ask, “How are the dead raised? With what kind of body do they come?” You foolish person! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” “O death, where is your victory? O death, where is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.
Discussion Questions:
We have a challenge in that it is a very long chapter and our task is to come away with an understanding of the chapter as a whole.
So for the first part of the study we want to identify what do you think was the error that the Corinthian brethren had about the first resurrection (verse 12).
For the remainder of the study we would like to identify the various arguments the Apostle Paul is making to correct this misunderstanding.
Discussion Summary:
The Apostle Paul next addresses an error that “some” of the brethren in Corinth had adopted. While they believed that Jesus had been resurrected, they did not believe that his followers would experience a bodily resurrection if they died before his return. Paul terms this as “ignorance of God” in verse 34. Perhaps these brethren had not yet fully put aside their previous beliefs in philosophy which as we can see from Acts 17:32 did not consider a resurrection logical. They also would not have been as familiar with the Old Testament teachings of a resurrection. We do see elsewhere that this was a prevalent error at the time (2 Timothy 2:15-18).
Verses 5-8: Paul begins by reminding them of the many eye-witnesses to Jesus’ own resurrection.
Verses 9-12: Paul states the problem and how serious he considers this error to be.
Verses 13-19: Paul states the fallacy of believing in Jesus’ bodily resurrection, but concluding that it would be illogical for believers to have a bodily resurrection.
Verses 20-28: Paul explains the theology behind the resurrection. Adam’s death brought death upon his progeny. Jesus’ death was a ransom for Adam. He exchanged or bought Adam and his progeny (instead of having his own). This necessitates a resurrection of all (Acts 10:42).
Verses 29-34: Paul then concludes that if Jesus and his body members did not suffer to bring about this resurrection and restoration of a mankind, what would be the point to the suffering? He cites his own recent experiences in Ephesus were he came close to death for preaching Christ.
Verses 35-41: Paul turns to the practical objections that the Corinthian brethren were wrestling with. He uses the illustration of a seed and how when planted, the seed itself decays but a germination (root and shoot) emerge from the dead seed. He tells them that they cannot think in terms of how earthly bodies work. God has many types of bodies that he creates.
Verses 42-49: Paul again turns to the example of Adam contrasted with Jesus. He states that if Jesus is your new father, he will be giving you his type of body which is spiritual.
Verses 50-53: Paul refers to their misunderstanding that those who die before Jesus’ return will not experience a resurrection body.
Verses 54-58: Paul wraps up his argument by quoting two verses from the Old Testament (Isaiah 25:8 and Hosea 13:14) to show that this is in fulfilment of the scriptures. The promise is that death will be done away with. Death can only be vanquished if no one remains in the death condition, thereby necessitating a resurrection of all.
Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”
Discussion Questions:
Jesus next turns his attention to the kingdom in verses 20 to 37. Because there are so many details we want to spend more time on this section. So, for this week’s study we will be focusing on verses 20 and 21.
1) In these verses we see that Jesus was speaking to the Pharisees. Within this context, what aspect of the kingdom is Jesus referring to?
Is it the kingdom message?
Is it a kingdom class?
Is it the beginning of Jesus’s control of the old order?
2) In verse 21 what is meant by “within you” [KJV] or “in the midst of you” [ESV]?
Discussion Summary:
In the scriptures the Kingdom of God has different stages of development. That is why during his ministry, Jesus can say that the Kingdom is now at hand (Mark 1:15) and later he can give a parable which speaks of him having to leave to receive a kingdom and then to return (Luke 19:11,12). From the time of Pentecost, believers are said to be “transferred to the kingdom of his beloved son” (Colossians 1:13) and believers also share in his reign when at the end of days the 7th angel sounds and says, “The kingdom of the world has become the kingdom of his Lord and of his Christ” (Revelation 11:15).
The Kingdom of God is described as a leavening agent that spreads throughout the entire lump of dough (Matthew 13:33). The Kingdom of God is also described as a stone that grows and becomes a mountain that fills the whole earth (Daniel 2:35-44). This idea of growing and changing and transforming until it fills everything speaks to this idea of different stages of development that are shown throughout the scriptures. We see the Kingdom of God beginning with the ministry of Jesus and through the instrumentality of Jesus. The Kingdom of God is then furthered by the development of the body of Christ. Upon Jesus’ return the next aspect of the Kingdom of God is revealed which culminates in to the Kingdom of God filling the whole earth.
Throughout all of these different aspects, the idea that the Kingdom must be individually entered into and that it is not discernable by outward signs holds true. We see how the same miraculous event is perceived differently by different people (John 12:28,29). The heart condition that is in a proper condition to receive the Holy Spirit is what allows a person to perceive the Kingdom of God and to enter in to it (John 3:1-5).
Jesus spoke these verses (20,21) to the Pharisees who were not in a right condition of heart as previous chapters clearly show. The Kingdom of God was not “within them” (KJV) but was among them or in their midst (ESV). It was within their grasp. They were able to enter in, if only their hearts could be opened to it. As Jesus told them in Matthew 12:27, 28 that if they believed in his power then “the Kingdom has come upon you.” And as Jesus told one of the scribes in Mark 12:28-34, “You are not far off from the Kingdom of God.”
