Catholic Commentary
The Kingdom of God Is in Your Midst
20Being asked by the Pharisees when God’s Kingdom would come, he answered them, “God’s Kingdom doesn’t come with observation;21neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, God’s Kingdom is within you.”
Luke 17:20–21 records Jesus responding to Pharisees' questions about when God's Kingdom would arrive by stating the Kingdom cannot be observed or located geographically—it is not a measurable external event. Instead, the Kingdom exists within people or among them in Christ's presence, emphasizing that God's reign operates through an internal, spiritual reality rather than through visible, cosmic signs.
The Kingdom of God is not coming—it's already here, hidden in plain sight, waiting to be discovered within you and recognized in the person of Christ standing before you.
Luke 17:20 — "God's Kingdom doesn't come with observation"
The Pharisees' question ("when will the Kingdom come?") reflects a widespread apocalyptic expectation in first-century Judaism: God's Kingdom would arrive with unmistakable cosmic signs — armies routed, Temple restored, Israel vindicated. The Greek word rendered "observation" is paratērēsis, a term used in medical literature for the careful monitoring of symptoms, and in Hellenistic religion for the watching of omens. Jesus explicitly rejects this mode of perceiving the Kingdom. The Kingdom is not a calculable event on a political or astronomical calendar. This is a direct challenge to the Pharisees' framework, which appears to have included detailed speculation about messianic chronology.
Notice the irony: the Pharisees were experts at observing — Sabbath observance, tithing, purity rites — yet Jesus tells them that this very instinct to scrutinize the exterior world for signs of God's action will cause them to miss the Kingdom entirely. Observation (paratērēsis) is precisely the wrong instrument.
Luke 17:21 — "Neither will they say, 'Look, here!' or, 'Look, there!'"
This phrase echoes and anticipates the warnings in Luke 17:23 and parallels in Mark 13:21, where Jesus cautions against false messiahs who will attract followers by pointing to visible locations of salvation. The repetition of "Look, here!" and "Look, there!" mimics the excited cries of those who would spatially locate and geographically limit God's reign. The Kingdom cannot be pinned to a place on a map.
"For behold, God's Kingdom is within you" (or "among you") — entos hymōn estin
The crux of the passage is the Greek phrase entos hymōn, which admits two legitimate translations: "within you" (interior, spiritual) and "in your midst" or "among you" (relational, present in the gathered community). Both translations have strong patristic and scholarly support, and the tension between them is itself theologically generative.
Entos as "within": Origen, Cyril of Alexandria, and the later mystical tradition read this as pointing to the soul as the dwelling-place of God's Kingdom. Where love, grace, and the indwelling Spirit reign in a person's interior life, there the Kingdom is already present. This reading undergirds the entire tradition of Christian interiority — the cor inquietum of Augustine, the "interior castle" of Teresa of Ávila.
Entos as "among you" or "in your midst": Many modern exegetes, noting that Jesus is speaking to the Pharisees — not disciples — find it unlikely he would affirm the Kingdom inside hostile interlocutors. Rather, he is pointing to himself: the Kingdom is present in the person of Jesus standing before them. This reading has powerful Christological implications and fits Luke's broader theme of Jesus as the inaugurated presence of God's reign (cf. Luke 4:18–21; 11:20).
The most satisfying Catholic reading holds both senses together. The Kingdom is among them in the person of Christ, and it becomes within those who receive him in faith and love. The exterior and interior are not opposed; the One who stands in their midst seeks to dwell within them.
Typological and Spiritual Senses
Typologically, this verse recalls the tabernacle and Temple traditions: God's glory (Shekinah) dwelling "in the midst" of Israel (Exodus 25:8; Numbers 35:34). Now the divine presence is no longer housed in a structure but carried in a Person — and through that Person, made accessible in the human soul. The new Temple is the body of Christ (John 2:21) and, by extension, the bodies of those who receive his Spirit (1 Corinthians 6:19).
Catholic tradition uniquely integrates the interior and communal dimensions of this passage in a way that neither purely spiritualized nor purely apocalyptic readings can achieve.
The Catechism (CCC 2816) draws on this verse directly: "The Kingdom of God lies ahead of us. It is brought near in the Word incarnate, it is proclaimed throughout the whole Gospel, and it has come in Christ's death and resurrection. The Kingdom of God has been coming since the Last Supper and, in the Eucharist, it is in our midst." This is decisive: the Catechism locates the entos presence of the Kingdom supremely in the Eucharist — not merely in private spiritual experience but in the sacramental Body of Christ gathered at table. The Pharisees' question about when is answered, for Catholics, every time the Church celebrates the Mass.
Origen (De Principiis I.3) interprets the verse as referring to the interior kingdom of virtue and the logos present in the soul: "The kingdom of God is nothing other than the blessed life." This reading is taken up and deepened by Meister Eckhart, John of the Cross, and Teresa of Ávila, all of whom describe the soul's innermost center as the place where divine Kingdom-life is actualized.
St. Cyril of Alexandria (Commentary on Luke) insists that Jesus is pointing to himself: "He said that it is among them, since the King himself was standing in their midst." This Christological reading is confirmed by Luke's programmatic use of Kingdom language tied to Jesus' own presence (Luke 11:20 — "if I cast out demons by the finger of God, then God's Kingdom has come upon you").
Vatican II (Lumen Gentium §5) synthesizes these threads: the Church is "the seed and the beginning of that Kingdom" on earth — simultaneously present (in Christ, in the sacraments, in the gathered faithful) and still awaiting its eschatological consummation. The Kingdom is already and not yet, interior and communal, personal and cosmic.
Contemporary Catholics are bombarded with the Pharisees' question in a new form — not from ancient apocalypticists but from online prophets, private revelations, and political theologies that constantly promise to show us where the Kingdom "really" is: in this movement, that nation, this charismatic figure, that restoration project. Jesus' words cut through all of it. The Kingdom does not come with observable drama that demands you look over there.
The practical challenge for today is twofold. First, stop outsourcing the Kingdom. If entos hymōn means anything for the baptized Catholic, it means that you — by virtue of your baptism, confirmation, and Eucharistic communion — already carry the Kingdom's seed within you. Your daily choices, your treatment of the poor, your fidelity in ordinary relationships: these are where the Kingdom is either nurtured or suppressed.
Second, return to the Eucharist as the place of presence. The Catechism's linkage of this verse to the Mass is not abstract theology. The next time you are tempted to seek spiritual intensity in novelty, spectacle, or the latest prophetic word, recall that the One who says "the Kingdom is in your midst" is the same One who says "This is my Body." He is already here. You need only learn to see.
Commentary