Eschatology (Doctrine of Last Things): Kingdom of God in Its Present and Future Aspects
1. The Kingdom of God Announced
Eschatology, the doctrine of last things, must begin with the kingdom of God. The Old Testament often portrayed the kingdom as a future event, a time when God would establish His rule over all nations. Yet in the New Testament, John the Baptist shocked Israel by proclaiming, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2). The urgency was unmistakable—the reign of God was no longer a distant hope but breaking into history.
John’s metaphors conveyed this urgency. He warned, “Even now the axe is laid to the root of the trees” (Matthew 3:10). Judgment was not theoretical; it was poised to fall. He also declared, “His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire” (Matthew 3:12). The separation between righteous and unrighteous was imminent. Eschatology teaches that the kingdom brings both salvation and judgment, demanding a response.
The kingdom of God is therefore both present and future. It was present in Christ’s coming, bringing forgiveness and new life, but it will be future in its final consummation when every enemy is destroyed.
2. The Scandal of Baptism
John’s call to repentance and baptism prepared Israel for the arrival of the kingdom. But it carried scandal. Jews considered themselves clean, while Gentiles converting to Judaism underwent “proselyte baptism” as a purification rite. For John to demand that Israel itself submit to baptism was a radical claim: God’s chosen people were unclean and needed repentance just as much as the nations.
This theme reaches its climax when John points to Jesus: “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Even the Messiah submitted to baptism, though He had no sin. Jesus told John, “Let it be so now, for thus it is fitting for us to fulfill all righteousness” (Matthew 3:15). The kingdom’s arrival required not only judgment but also the perfect obedience of the King.
Eschatology shows that baptism was not merely a ritual cleansing but a turning point in redemptive history. John’s baptism prepared for Christ, while Christian baptism testifies to participation in His death and resurrection. Both point to the kingdom’s presence in the Messiah and the need for repentance in light of the coming judgment.
3. Authority of the King
After His resurrection, Jesus made a profound declaration: “All authority in heaven and on earth has been given to me” (Matthew 28:18). This statement is central to eschatology and the doctrine of the kingdom of God. By His death and resurrection, Jesus inaugurated the reign of God in history. His command to make disciples of all nations and to baptize them in the name of the Father, the Son, and the Holy Spirit revealed the kingdom’s present mission.
The authority of Christ shows that the kingdom is not postponed. It is here, though not yet complete. Believers already live under His kingship, even while waiting for its fullness. As Paul teaches, “For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:25–26). The kingdom’s present aspect is spiritual and redemptive, while its future aspect is cosmic and final.
This tension—already and not yet—is the heart of eschatology. It prevents us from reducing the kingdom to either present spiritual blessings or future political rule. Both are true, united in Christ.
4. Present Reality of the Kingdom
Jesus declared, “If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you” (Luke 11:20). His ministry of healing, teaching, and exorcism revealed the kingdom’s arrival. Wherever Christ reigns, the kingdom is present.
For the church today, this means the kingdom is visible in worship, obedience, and witness. The Sermon on the Mount describes life under kingdom authority: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). The present kingdom is characterized by humility, service, and holiness.
Yet this presence does not eliminate suffering. Believers live in the overlap of the ages, experiencing both the power of the kingdom and the groaning of creation. Eschatology provides hope, reminding us that what begins now will be completed when Christ returns.
5. Future Consummation of the Kingdom
The future aspect of the kingdom looks to the final return of Christ. Revelation offers the vision: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever” (Revelation 11:15). This consummation includes judgment, resurrection, and the renewal of creation.
The kingdom’s future means justice will prevail. Jesus’ parable of the wheat and weeds explains that the final separation awaits the harvest: “Let both grow together until the harvest, and at harvest time I will tell the reapers, ‘Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn’” (Matthew 13:30).
The Gospel assures believers that Christ’s victory is certain. While the present kingdom calls us to faithfulness and mission, the future kingdom guarantees eternal life in God’s presence. Eschatology holds these two together: present obedience and future hope.
6. Kingdom of God and the Gospel
The doctrine of last things must be anchored in the Gospel. The kingdom is not an abstract concept but the reign of Christ who brings salvation. His baptism fulfilled righteousness, His cross secured redemption, His resurrection inaugurated the new creation, and His return will complete it.
This is why baptism remains central to Christian life. It identifies believers with Christ, the true King, and marks them as citizens of His kingdom. Obedience to Christ’s command to baptize and disciple all nations reflects the global scope of the kingdom, which transcends Israel and embraces the nations.
Eschatology teaches that the kingdom of God is both a present reality and a future promise. In Christ, the kingdom has come, and in Christ, the kingdom will come in fullness. The Gospel is bigger than personal salvation—it is the good news that God reigns through His Son, now and forever.
Conclusion
The kingdom of God stands at the center of eschatology, the doctrine of last things. John the Baptist announced its arrival with urgency, calling Israel to repentance. Jesus inaugurated it through His obedience, death, and resurrection. The kingdom is present wherever Christ reigns, yet it awaits future consummation when death itself is defeated.
For believers today, this means living under Christ’s authority while longing for His return. The Gospel reveals both the present power and future hope of the kingdom. Eschatology assures us that what is “at hand” now will one day be fully revealed when the King returns in glory.
Bible Verses about the Kingdom of God
“Repent, for the kingdom of heaven is at hand.” (Matthew 3:2)
“Even now the axe is laid to the root of the trees.” (Matthew 3:10)
“Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29)
“Let it be so now, for thus it is fitting for us to fulfill all righteousness.” (Matthew 3:15)
“All authority in heaven and on earth has been given to me.” (Matthew 28:18)
“If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.” (Luke 11:20)
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3)
“For he must reign until he has put all his enemies under his feet.” (1 Corinthians 15:25)
“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” (Revelation 11:15)
“Behold, the dwelling place of God is with man.” (Revelation 21:3)
