The “Already but Not Yet” Eschatological Motif: A Theological Exploration

The “Already but Not Yet” Eschatological Motif: A Theological Exploration

Jack Kettler

Abstract 

The “already but not yet” eschatological motif, rooted in the theological framework of inaugurated eschatology, articulates the tension between the present realization and future consummation of God’s kingdom. This article examines the biblical foundations, historical development, and theological implications of this motif, with particular attention to its expression in the mediatorial reign of Christ. Drawing on scriptural exegesis and theological scholarship, this argument posits that the “already but not yet” framework offers a robust lens for understanding the interplay between salvation history and eschatological hope, thereby shaping Christian ethics, ecclesiology, and soteriology.

Introduction 

The eschatological motif of “already but not yet,” first articulated by Gerhardus Vos in the early twentieth century, encapsulates the dynamic tension inherent in Christian eschatology (Vos, 1906). This framework posits that the kingdom of God, inaugurated through the life, death, and resurrection of Jesus Christ, is both a present reality and an eschatological hope awaiting full manifestation at the parousia. The motif, closely aligned with inaugurated eschatology, underscores the partial realization of God’s redemptive purposes in the present age while anticipating their ultimate fulfillment in the age to come. This article examines the biblical, historical, and theological aspects of the “already but not yet” motif, highlighting its significance for comprehending the mediatorial reign of Christ and its implications for Christian theology and practice.

Biblical Foundations 

The “already but not yet” motif finds robust support in both Old and New Testament texts, which collectively depict God’s kingdom as both presently operative and eschatologically consummated. In the Old Testament, Psalm 97:1-5 proclaims, “The Lord reigns; let the earth rejoice,” affirming God’s sovereign rule as a present reality, yet one that awaits ultimate fulfillment when “his enemies” are decisively vanquished (v. 3). Similarly, Daniel 2:34-35 envisions a divinely ordained stone that grows into a mountain filling the earth, symbolizing the kingdom’s progressive expansion and ultimate triumph.

In the New Testament, Jesus explicitly ties the presence of the kingdom to his ministry. Matthew 12:28 states, “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you,” signaling the kingdom’s inauguration. Parables such as the mustard seed (Matt. 13:31-32; Mark 4:30-32) illustrate the kingdom’s gradual growth within history, while Luke 17:20-21 underscores its immanence: “The kingdom of God is in the midst of you.” However, Hebrews 2:7-8 introduces the “not yet” dimension, noting that while Christ has been crowned with glory, “at present, we do not yet see everything in subjection to him.” This tension is further elucidated in 1 Corinthians 15:25, which depicts Christ’s ongoing reign “until he has put all his enemies under his feet,” affirming the present mediatorial reign and its eschatological telos.

Historical and Theological Development 

The “already but not yet” motif, formalized by Vos, builds on earlier theological traditions that grappled with the temporal dimensions of God’s kingdom. Vos (1906) argued that the present age (‘now”) and the age to come coexist in an overlapping eschatological framework, a perspective later developed by scholars such as George Eldon Ladd (1974) and Anthony Hoekema (1979). Inaugurated eschatology, as this view is often termed, posits that the kingdom was decisively established through Christ’s death and resurrection, with the church embodying its present reality while awaiting its consummation.

The motif also resonates with Old Testament typologies, where Israel prefigures the kingdom inaugurated by Christ. Romans 11:26 anticipates Israel’s future restoration within the new covenant, underscoring the continuity between the Old and New Testaments. Theologically, the “already but not yet” framework informs soteriology, as believers experience salvation and the indwelling of the Holy Spirit (Rom. 8:14-17) while awaiting glorification at the resurrection (Hoekema, 1979). This dual reality shapes Christian ethics, calling believers to live in light of the kingdom’s present demands and future hope.

The Mediatorial Reign of Christ 

Central to the “already but not yet” motif is the concept of Christ’s mediatorial reign, which encompasses his prophetic, priestly, and kingly offices. This reign, initiated at the fall and formally enthroned at Christ’s ascension (Ps. 2:6; Isa. 9:6), is presently active as Christ subdues his enemies (1 Cor. 15:25; Eph. 1:22). The Jamieson-Fausset-Brown Commentary (1871) notes that this reign will persist “until” its mediatorial purpose is fulfilled, at which point Christ will deliver the kingdom to the Father (1 Cor. 15:24). The mediatorial reign thus exemplifies the “already” dimension, as believers participate in Christ’s kingdom through repentance and faith, experiencing adoption as God’s children (Rom. 8:14-17).

Hoekema (1979) further elucidates the “already” by describing the Holy Spirit’s presence as a “foretaste” and “guarantee” of eschatological blessings, including bodily resurrection. This present reality empowers believers to live free from the dominion of sin (Rom. 6:14), while the “not yet” dimension underscores the ongoing need for prayer, as exemplified in the Lord’s Prayer: “Thy kingdom come” (Matt. 6:10). The church, as the locus of Christ’s reign, embodies the kingdom’s present reality while anticipating its eschatological fullness.

Theological Implications 

The “already but not yet” motif carries profound implications for Christian theology and praxis. Soteriologically, it affirms that believers are justified and indwelt by the Spirit, yet await glorification, fostering a dynamic interplay between assurance and hope. Ecclesiologically, the church is both the present manifestation of the kingdom and a pilgrim community longing for its consummation, shaping its mission and worship. Ethically, the motif calls believers to embody kingdom values—justice, righteousness, and love—while recognizing the provisional nature of their efforts until Christ’s return.

Moreover, the motif guards against two extremes: an over-realized eschatology that neglects the “not yet” and an under-realized eschatology that overlooks the “already.” By holding these dimensions in tension, the “already but not yet” framework offers a balanced eschatological vision that integrates redemptive history with future expectation.

Conclusion 

The “already but not yet” eschatological motif provides a robust theological framework for understanding the kingdom of God as both a present reality and an eschatological hope. Rooted in Scripture and developed through theological reflection, it underscores the mediatorial reign of Christ as the linchpin of salvation history. By affirming the partial realization of God’s redemptive purposes and the certainty of their future consummation, this motif shapes Christian theology, ethics, and praxis, calling believers to live faithfully in the tension between the “already” and the “not yet.”

References 

• Hoekema, A. A. (1979). “The Bible and the Future”. Grand Rapids, MI: Eerdmans. 

• Jamieson, R., Fausset, A. R., & Brown, D. (1871). “Commentary on the Whole Bible”. Grand Rapids, MI: Zondervan. 

• Ladd, G. E. (1974). “A Theology of the New Testament”. Grand Rapids, MI: Eerdmans. 

• Vos, G. (1906). “The Pauline Eschatology”. Princeton, NJ: Princeton University Press.

Declaration

“For transparency, I acknowledge the use of Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining this manuscript’s clarity and grammar. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” – Jack Kettler