Kingdom eschatology is a theological framework that explores God’s sovereignty and the ultimate fulfillment of His promises in the end times. At the heart of the concept lies the fascinating paradox—the “already but not yet”. This principle suggests God’s kingdom is both a present reality and a future hope, creating a unique tension in Christian theology and practice.

The phrase “already but not yet” describes the tension between what God has already accomplished through Christ and what is yet to be fulfilled when He returns. In Reformed theology, this understanding is crucial for grasping the nature of the Kingdom, salvation, and the Christian life. The Kingdom has been inaugurated with Christ’s first coming, but its full consummation awaits His return. Let’s explore the historical background, biblical foundations, theological implications, and practical applications of this concept in this post.

The Historical Background

The phrase “already but not yet” was popularised in the mid-20th century, though the concept it represents has roots in early Christian thought. Theologians such as George Eldon Ladd and Oscar Cullmann were instrumental in developing and articulating this idea, which has since become a cornerstone of modern evangelical eschatology.

Defining the ‘Already but Not Yet’

• Already: The Inaugurated Kingdom: The “already” aspect refers to the reality that the Kingdom of God has already broken into human history through Jesus Christ. In His ministry, Jesus proclaimed, “The Kingdom of God has come near” (Mark 1:15). In Matthew 12:28, He stated that if He casts out demons by the Spirit of God, then “the Kingdom of God has come upon you.” This inaugurated Kingdom means that through Jesus’ life, death, and resurrection, God’s reign has begun in a new way. Satan has been defeated, sin’s power has been broken, and believers experience the blessings of salvation and the indwelling of the Holy Spirit.
• Not Yet: The Awaited Consummation: However, the Kingdom has not yet been fully realised. While Christ has conquered sin and death, the full victory is still future. Jesus’ second coming will bring the final judgment, the resurrection of the dead, and the renewal of all creation. Passages such as 1 Corinthians 15:24-28 and Revelation 21:1-5 speak of a future when Christ will hand the Kingdom to the Father, and God will make all things new. Believers still live in a fallen world, and the effects of sin, suffering, and death remain. This is the “not yet” aspect, in which we long for the day when Christ will return and establish His Kingdom in its fullness.

Biblical Foundations of the Concept

Old Testament Prophecies: The “already but not yet” dynamic can be traced back to the Old Testament. Prophets like Isaiah foresaw the coming of a Messiah who would establish God’s Kingdom (Isaiah 9:6-7). These prophecies often had dual fulfillments—some elements came to pass in Israel’s history, but their ultimate fulfillment awaits the end of time. For instance, Isaiah 61 speaks of the Messiah bringing good news to the poor, which Jesus partially fulfilled in His earthly ministry (Luke 4:18-21), yet the full restoration of all things is still to come.

New Testament Teachings: The New Testament continues this tension. Jesus often taught about the Kingdom in parables, revealing its present reality and future fulfillment. For example, in Matthew 13:24-30, Jesus tells the parable of the wheat and the tares, showing how both good and evil coexist until the final harvest at the end of the age. Similarly, Paul in Romans 8:18-25 describes creation groaning in anticipation of its final redemption, a future event that believers also await.

Theological Implications

• Salvation: Already Justified, Not Yet Glorified In Reformed theology, salvation itself is framed within the “already but not yet.” Believers are already justified—declared righteous before God through faith in Christ (Romans 5:1)—but they await glorification, the final transformation of their bodies at the resurrection (Romans 8:30). This means that while salvation is secure in Christ, its full expression is still future.
• Sanctification: Growing into Christlikeness Sanctification, the process of growing in holiness, also follows this pattern. Christians are already new creations in Christ (2 Corinthians 5:17), but they are still being conformed to His image (Philippians 1:6). Sanctification is ongoing until the day of Christ’s return, when believers will be made perfect in Him.
•  The Church: The Present Witness and Future Hope The Church is the visible expression of God’s Kingdom on earth, a community of believers who already experience the blessings of the Kingdom but await the full realization of God’s reign. While the Church witnesses to the power of the Gospel and participates in God’s mission, it also longs for the day when all things will be united under Christ (Ephesians 1:9-10).

Practical Applications of ‘Already but Not Yet’

Living in Hope and Tension: The “already but not yet” shapes how we live as Christians in the present age. We’re called to live with a sense of hope, knowing Christ will return and make all things right. However, we also live in tension, experiencing the brokenness of this world and the struggle against sin. This tension is a persistent reminder our ultimate hope is not in the things of this world, but in the coming Kingdom.

Engaging with the World: This concept also affects how we engage with the world. Christians are called to work for justice, peace, and mercy, knowing that while we cannot bring about the full Kingdom on our own, we can witness to its reality. Acts 1:6-8 teaches the mission of the Church is to spread the Gospel, empowered by the Holy Spirit, while we await Christ’s return.

Suffering and Endurance: The “already but not yet” provides comfort in suffering. Romans 8:18 reminds us “the sufferings of this present time are not worth comparing with the glory that is to be revealed.” While we endure trials, we do so in light of the future glory that awaits us. This knowledge gives Christians strength to persevere through hardships, knowing that suffering is temporary and the joy of the Kingdom is eternal.

Common Misunderstandings

• Over-Realised Eschatology: Some theologies overemphasise the “already,” suggesting believers should expect all the blessings of the Kingdom—such as health, wealth, and victory over every problem—here and now. This “over-realised eschatology” can lead to disillusionment when suffering persists. Reformed theology cautions against this, recognising that while we experience the blessings of salvation, we still live in a fallen world.
• Under-Realised Eschatology: On the other hand, an “under-realised eschatology” downplays the reality of the Kingdom’s present power. Reformed theology teaches that believers are already experiencing God’s Kingdom in meaningful ways, through the presence of the Holy Spirit, the authority of Scripture, and the transformative power of the Gospel.

Conclusion:  The “already but not yet” concept in kingdom eschatology provides a nuanced understanding of God’s kingdom that balances present experience with future hope. It offers a framework for understanding the Christian life as one of both privilege and responsibility, lived in the tension between the ages.

As believers, we navigate this tension daily: we’re called to be witnesses to the reality of God’s kingdom now, while eagerly anticipating its full realisation in the future. While Christ has already won the decisive victory through His death and resurrection, the full expression of His reign awaits His return. As Christians, we live in this tension, participating in God’s work now while looking forward to the day when His Kingdom will come in all its fullness. This hope strengthens our faith, deepens our mission, and helps us endure the trials of this life, knowing the best is yet to come.

Related FAQS

Why is there still suffering if the Kingdom of God has already begun? While Christ’s victory over sin and death is complete, the world remains under the curse of sin until His return. Suffering exists because the Kingdom has not yet been fully consummated. Believers live in the tension of knowing the hope of future restoration while enduring present trials, relying on the promise of ultimate victory (Romans 8:18).

How should Christians balance living in the ‘already’ while waiting for the ‘not yet’? Christians are called to live faithfully in the present, empowered by the Holy Spirit to pursue holiness, justice, and Gospel proclamation. At the same time, they must hold their ultimate hope in the future return of Christ, where all wrongs will be made right. This balance encourages active engagement in the world while maintaining an eternal perspective.

What role does the Church play in the ‘already but not yet’ Kingdom? The Church is the present, visible witness of God’s Kingdom, called to demonstrate Kingdom values through worship, community, and mission. As the “already” expression of the Kingdom, the Church spreads the Gospel and works for justice. However, it also eagerly awaits the “not yet,” when Christ will return and establish His eternal reign.

How might the “already but not yet” concept shape our view of spiritual gifts and miraculous phenomena? This paradigm offers an intriguing framework for understanding spiritual gifts and miracles. It suggests these phenomena are manifestations of the kingdom’s presence (“already”), while their partial and occasional nature reflects the “not yet” aspect. This view can help balance expectations about miraculous occurrences, neither dismissing them entirely nor expecting them to be constant or universal. It also raises fascinating questions about how the operation of spiritual gifts might differ in the present age compared to the fully realised kingdom.

How does the ‘already but not yet’ shape Christian hope? This concept fosters a hope that is both present and future. Christians have the assurance that God’s Kingdom is already at work, providing peace and transformation now. Yet, they also anticipate the future fulfillment, which offers deep comfort in the face of life’s uncertainties and suffering, knowing that eternal joy is coming.

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