Dr. Sherene Khouri | October 25, 2026
In the previous article, I examined the biblical meaning of the expression “the kingdom of God” and its significance within the broader narrative of Scripture. In this article, I will survey two of the three major theological perspectives concerning the kingdom’s nature and timing, highlighting the key differences and their implications for Christian faith and practice.
Throughout church history, theologians have proposed several interpretations to explain the relationship between the kingdom’s present reality and its future fulfillment. Three prominent views have emerged: the Spiritual Kingdom View, the Inaugurated Kingdom View, and the Future Kingdom with Present Implications View. While these perspectives share a belief in God’s ultimate sovereignty and the future consummation of his kingdom, they differ significantly in how they understand the kingdom’s present manifestation. This article focuses on the first two views, and the subsequent article will be devoted entirely to the third viewpoint.
The Spiritual Kingdom View
The advocates of this view believe that Jesus proclaimed a present spiritual kingdom, stating, “Blessed … for theirs is the kingdom of heaven” (Matt 5:3, 10; 19:14 ESV). They hold that the kingdom has a spiritual reality and believers enter Jesus’s spiritual kingdom via faith. Jesus is presently reigning from heaven, having been exalted to the Father’s right hand (Col. 3:1). Since the kingdom is primarily spiritual, the proponents of this perspective reject the expectation of a literal future kingdom on earth, maintaining that Christ’s kingdom is now realized through his rule over his people. The majority of proponents of this view are amillennialists and postmillennialists in their eschatological positions.
The Inaugurated Kingdom View
The followers of this view promote the “already/not yet” kingdom. Jesus inaugurated the kingdom through his first coming, while its full realization and blessings await his second return. Thus, the kingdom is understood as both a present reality and a future hope. Because they believe the kingdom has already been inaugurated, advocates of this view convey this notion with expressions such as, “we are expanding the kingdom of God” or “building the kingdom” through their evangelistic and missionary endeavors.
This view argues that God’s kingdom is a present reality and ultimate victory. Jesus inaugurated the kingdom with his resurrection. During his ministry, he proclaimed the kingdom, stating, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). Moreover, the parables of the mustard seed and the leaven bread (13:18–21) teach that the kingdom has not been ushered in with apocalyptic power, as some claim. As Thomas Schreiner states, “It seems small and powerless—like the proverbially small mustard seed and the leaven hidden in flour. Nevertheless, the eventual spread of the kingdom is sure. As a mustard seed grows into a tree, and as yeast spreads through dough, so too the kingdom of God will rule over all.” Today, Jesus holds a mediatorial position in the kingdom; he is reigning until he puts away the last enemy, death (1 Cor 15:25).
Although Jesus described the kingdom of God as a place, he emphasized that it does not arrive in ways that are visible or perceptible. In Luke 17: 20-21, Jesus told the Pharisees, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.” Commentators observe that it does not make sense for Jesus to tell the Pharisees that the kingdom of God is within them because they did not believe in the Messiah. John Martin states, “It is better to translate the phrase ‘within you’ (entos hymōn) as ‘in your midst.’ Some feel that the force of the expression is ‘within your possession or within your reach.’ Jesus’ point was that He was standing right in their midst.” The kingdom of God here refers to Jesus, the Messiah, who will bring the kingdom soon.
As stated earlier, advocates of this position maintain that the kingdom was inaugurated by Christ’s resurrection. Just as the first Adam brought death to the world through his disobedience, the second Adam, Jesus Christ, brings life through his redemptive work and reign in his kingdom. The resurrection of Christ marks the beginning of this kingdom reality and guarantees its future consummation. As Brian Vickers explains,
As the first fruits his resurrection guarantees and stands for the future resurrection of all those in union with him—he rises, then those who belong to him rise (v.23) [1 Cor. 15:23]. Then, with the resurrection of those in union with Christ, when every “ruler, authority, and power” is destroyed, the end comes and the kingdom is handed over to God the Father—this is the consummation of the kingdom.
In this perspective, Christ’s resurrection not only inaugurates the kingdom but also assures its final completion. However, the kingdom cannot reach its consummation until Christ has fully accomplished his reign by subduing every enemy. As Paul states, “He must reign until He has put all His enemies under His feet” (1 Cor. 15:25-26), culminating in the destruction of the last and greatest Adamic enemy: death itself.
Finally, advocates of this position contend that the twelfth chapter of Matthew clearly sets forth the exorcism of demons as the work of God’s Kingdom. Opposition to the Lord Jesus had become intense, but the Pharisees were astonished by the miracles of Jesus. The religious leaders had to explain his mighty works, and so they said, “It is only by Beelzebub, the prince of demons, that this man casts out demons” (Matt. 12:24). This is an indirect recognition of Jesus’ supernatural power; however, they attributed it to the activity of the devil himself. Jesus knew their thoughts and exposed their irrational reasoning, saying, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand; and if Satan casts out Satan, he is divided against himself. How then will his kingdom stand?” (Matt. 12: 25–26). Jesus showed that their ridiculous claim would be civil war, internal strife, and self-destruction, leading to its downfall. He continues, “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you” (Matt. 12: 28). George Ladd explains that the kingdom of God is here and “God is now acting among men to deliver them from bondage to Satan. It is the announcement that God, in the person of Christ, is doing something—if you please, is attacking the very kingdom of Satan himself.” He sees this passage as proof that the Kingdom of God has come among men and that casting out demons is itself the work of the Kingdom of God.
Conclusion
The spiritual kingdom view and the inaugurated kingdom view share the belief that God’s kingdom is a present reality inaugurated through the ministry of Jesus Christ. Both perspectives emphasize Christ’s current reign and the spiritual blessings believers experience in the present age. However, they differ in the view of whether the future kingdom is a literal or spiritual reality. In my opinion, the two views have a hard time explaining the problem of evil. If Jesus is reigning right now, why do we see more evil than good? If the kingdom of God is expanding, why is evil spreading and the Christian faith is fading away?
About the Author
Sherene Khouri was born into a religiously diverse family in Damascus, Syria. She became a believer when she was 11 years old. Sherene and her husband were missionaries in Saudi Arabia. Their house was open for meetings, and they were involved with the locals until the government knew about their ministry and gave them three days’ notice to leave the country. In 2006, they went back to Syria and started serving the Lord with RZIM International ministry. They traveled around the Middle Eastern region—Turkey, Jordan, Egypt, Lebanon, Syria, and the United Arab Emirates.
Sherene was also involved in her local church among the young, young adults, and women's ministry. In 2013, the civil war broke out in Syria. Sherene and her husband’s car was vandalized 3 times, and they had to immigrate to the United States of America. In 2019, Sherene became an American citizen.
Sherene is an Assistant Professor at Liberty University. She teaches Arabic, Religion, and Research classes. Additionally, she holds a Ph.D. in Theology and Apologetics, M.A. in Christian Apologetics from Liberty University, and B.S. in Biblical Studies from Moody Bible Institute. Currently, Sherene is also working on a Master of Theology in Global Studies at Liberty University and M.A. in Arabic and linguistics from PennWest University.
Bibliography
Ladd, George Eldon. The Gospel of the Kingdom: Scriptural Studies in the Kingdom of God. Grand Rapids: William B. Eerdmans Publishing Company, 1990.
Martin, John A. “Luke.” In The Bible Knowledge Commentary: An Exposition of the Scriptures. Edited by. J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books,1985.
Schreiner, Thomas R. “Luke.” In Evangelical Commentary on the Bible. Grand Rapids, MI: Baker Book House, 1995.
Vickers, Brian. “The Kingdom of God in Paul’s Gospel.” Accessed August 7, 2026. Retrieved from https://cdn.sbts.edu/documents/sbjt/SBJT_2008Spring5.pdf.
