Meaning of Kingdom of Heaven Taken by Force
The phrase "the kingdom of heaven is taken by violence" appears in Matthew 11:12, a verse that has generated significant interpretive discussion due to the ambiguity of its Greek wording. The Darby translation renders it: "But from the days of John the baptist until now, the kingdom of the heavens is taken by violence, and [the] violent seize on it" [1]. This statement immediately follows Jesus' discourse about John the Baptist, placing it in a specific historical and theological context.
The term "kingdom of heaven" (ἡ βασιλεία τῶν οὐρανῶν, hē basileia tōn ouranōn) is a central concept in Matthew's Gospel. It refers to God's reign or rule, which is both present and future [12]. John the Baptist's message, "Repent, for the kingdom of heaven has drawn near" (Μετανοεῖτε ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν) [3], indicates its imminence. This kingdom is not merely a future state but also a present reality, though not one that comes "with observation" or is confined to a single location [7]. It is a spiritual kingdom, distinct from earthly realms [9, 11]. Charles Hodge notes that "kingdom of heaven" can refer to the region of the stars, a state of being, or the church [10]. The kingdom of heaven is also likened to a treasure hidden in a field, for which a man sells all he has to acquire it [2].
The difficulty in Matthew 11:12 lies in the Greek verb βιάζεται (biázetai) and the noun βιασταί (biastai). The verb can be interpreted in two main ways: either "has been forcefully advancing" (a positive sense) or "has suffered from violence" (a negative sense) [4]. Similarly, the noun biastai can refer to "violent people attacking it" (negative) or "violent people seizing it" (positive) [4].
One interpretation, favored by some Patristic writers, understands the "violence" in a positive, commendable sense. Clement of Alexandria, for instance, states that "the kingdom of heaven belong[s] not to sleepers and sluggards, 'but the violent take it by force'" [5]. He clarifies that this "alone is commendable violence, to force God, and take life from God by force" [5]. Irenaeus similarly interprets "the violent" as "those who by strength and earnest striving are on the watch to snatch it away on the moment" [6]. This view suggests an active, zealous pursuit of the kingdom, a spiritual struggle to enter and possess it. It implies that the kingdom is not passively received but requires intense effort and determination.
Another perspective, often found in Reformed theology, emphasizes the kingdom's powerful advance. John Calvin, in his Institutes of the Christian Religion, discusses the message of repentance and the nearness of the kingdom of heaven preached by John and Christ [8]. While not directly addressing the "violence" of Matthew 11:12, Calvin's emphasis on the kingdom's arrival and the call to repentance aligns with an understanding of the kingdom as a dynamic, advancing force. The kingdom of God is not merely "in word" but "in power" [9]. This interpretation sees the kingdom as breaking into the world with divine power, overcoming opposition.
A third interpretation considers the "violence" in a negative light, suggesting that the kingdom of heaven is being attacked or opposed. This could refer to those who persecuted John the Baptist, such as Herod, who imprisoned him [4]. In this view, the kingdom, since John's ministry, has been under assault from hostile forces, and those who seek to enter it face opposition. The "violent" would then be those who resist God's rule and seek to thwart its progress.
The context of Matthew 11:12, following Jesus' praise of John the Baptist, is crucial. Jesus describes John as more than a prophet, a messenger preparing the way [1]. John's ministry marked a turning point, signaling the imminent arrival of the kingdom. The phrase "from the days of John the Baptist until now" indicates a new era [1]. Before John, the Law and the Prophets were in effect; with John, the good news of the kingdom of God is preached, and everyone is pressing into it (Luke 16:16) [4]. The parallel passage in Luke 16:16 uses a different verb, εὐαγγελίζεται (euangelizetai, "preached"), which makes the statement "clearly positive" [4]. This suggests that the "violence" in Matthew 11:12 might also carry a positive connotation, describing the fervent response to the kingdom's arrival.
Adam Clarke, in his commentary on Daniel, notes that the "kingdom of heaven" is a divine gift, not acquired by human skill or prowess [13]. This perspective might lean towards the idea that while human effort is involved, the ultimate establishment and power of the kingdom come from God. However, the Patristic emphasis on "commendable violence" [5] suggests that human will and eagerness are essential for receiving this divine gift. God "conspires with willing souls," and the spirit bestowed by God is restrained if people abandon their eagerness [5].
Sources
- Matthew “Matthew 11:12 (Darby) — But from the days of John the baptist until now, the kingdom of the heavens is taken by violence, and [the] violent seize on it.”
- Matthew “Matthew 13:44 (BBE) — The kingdom of heaven is like a secret store of wealth in a field, which a man came across and put back again; and in his joy he goes and gives all he has, to get that field.”
- MACULA Greek “Matthew 3:2 — Greek linguistic analysis (MACULA): Text: λέγων Μετανοεῖτε ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν Word-by-word: λέγων = "saying" [3004] V-PAP-NSM; Μετανοεῖτε = "Repent" [3340] V-PAM-2P; ἤγγικεν = "has drawn near" [1448] V-RAI-3S; γὰρ = "for" [1063] CONJ; ἡ = "the" [3588] T-NSF; βασιλεία = "kingdom" [932] N-NSF; τῶν = "of the" [3588] T-GPM; οὐρανῶν = "heavens" [3772] N-GPM”
- Matthew (Protestant academic) “Tyndale House on Matthew 11:12: 11:12 the Kingdom of Heaven has been forcefully advancing: Or the Kingdom of Heaven has suffered from violence. These alternatives reflect either a positive or negative nuance of the Greek verb. In Luke 16:16, a different verb (“preached”) makes it a clearly positive statement. • violent people are attacking it: This phrase may also have a positive or negative sense. If negative, it might refer to those who imprisoned John (see Matt 11:2; 14:1-12), and attacking might mean either that they were trying to attack the Kingdom but were unable to thwart God’s soverei”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — WHO IS THE RICH MAN THAT SHALL BE SAVED? (part 15): power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, "but the violent take it by force."[1] For this alone is commendable violence, to force God, and take life from God by force. And He, knowing ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XXXVII.--MEN ARE POSSESSED OF FREE WILL, AND ENDOWED WITH THE FACULTY OF MAKING A CHOICE. IT IS NOT TRUE, THEREFORE, THAT SOME ARE BY NATURE GOOD, AND OTHERS BAD. (part 5): those victorious in the contest? 7. On this account, too, did the Lord assert that the kingdom of heaven was the portion of "the violent;" and He says, "The violent take it by force;"(6) that is, those who by strength and earnest striving axe on the watch to snatch it away on the moment. On this account also Paul the Apostle says to th”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 17:20: Cometh not with observation - With scrupulous observation. That this is the proper meaning of the original, μετα παρατηρησεως, Kypke and others have amply proved from the best Greek writers. As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicl”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: by the tree, have never understood its nature, and are moved to adopt that view on very insufficient grounds. 2. Christ and John, it is said, in their discourses first exhort the people to repentance, and then add, that the kingdom of heaven is at hand ( Mt. 3:2 ; 4:17). Such too, is the message which the Apostles received and such the course which Paul followed, as is narrated by Luke ( Acts 20:21 ). But clinging superstitiously to the juxtaposition of the syllables, they attend not to the coherence of meaning in the words. For wh”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 4:20: For the kingdom of God,.... By "the kingdom of God" is not meant the kingdom of heaven, or the ultimate glory and happiness of the saints; though that is a kingdom prepared by God, which he gives to his children, calls them to by his grace, and will give them an abundant entrance into, when time shall be no more with them; and though that is not attained to "in", or "by word", by mere talk and profession; not everyone that says Lord, Lord, shall enter into it; or that professes the name of Christ, and prophesies in it; but "in" or "by power"; through the power ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 133: Sometimes for 631 the region of the stars, which are called the hosts of heaven. (3.) Sometimes it means a state, and answers to some of the senses of the phrase, “kingdom of heaven.” The believer is said to be delivered from the power of darkness, and translated into the kingdom of God’s dear Son. We are therefore said even in this world to be “in heaven,” as in Ephesians ii. 6 , where it is said, God “hath raised us up together (with Christ), and made us sit together ( ἐν τοῖς ἐπουρανίοις = ἐν τῷ οὐρανῷ , agreeably to the constant usag”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 7. EXPOSITION CONTINUED: THE KING AND THE SERVANTS. (part 1): "The kingdom of heaven," He says, "is likened,"(4) etc. But if it be likened to such a king, and one who has done such things, who must we say that it is but the Son of God? For He is the King of the heavens, and as He is absolute Wisdom and absolute Righteousness and absolute Truth, is He not so also absolute Kingdom? But it is not a kingdom of any of those below, nor of a part of those above, but of all the things above, which were called heavens. But if you enquire ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 94: § 4. The Kingdom of Heaven. In the account given of the final judgment in Matthew xxv. 31-46 , we are told that the King shall “say to those on his right hand, Come, ye blessed of my Father, inherit the kingdom we prepared for you from the foundation of the world.” 1. In the Old Testament it was predicted that God would set up a kingdom, which was to be universal and everlasting. 2. Of this kingdom the Messiah was to be the head. He is everywhere in the Old Testament set forth as a king. (See Gen. xlix. 10 ; Num. xxiv. 17 ; 2 Sam. vii. 16”
- Daniel (Methodist/Wesleyan) “Adam Clarke on Daniel 2:37: The God of heaven - Not given by thy own gods, nor acquired by thy own skill and prowess; it is a Divine gift. Power - To rule this kingdom. And strength - To defend it against all foes. And glory - Great honor and dignity.”