Tag Archives: Dispensational Theology

The Kingdom Is Not Now

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Introduction

Many Christians today are confused about whether the kingdom of God is a present reality or a future hope. Some claim that Christ is already ruling on David’s throne, and that the Church is the kingdom foretold in the prophets. But a careful examination of Scripture reveals that, while God is always sovereign and Christ is indeed exalted, we are not living in the kingdom now. The promised Messianic kingdom—where Jesus rules from Jerusalem over a restored Israel and the nations—has not yet begun. Instead, we live in a time of divine postponement, a parenthetical Church Age governed by God’s providence, not His theocratic reign. The following study explores what Scripture teaches about God’s present rule, Christ’s current role, and the future establishment of His kingdom on earth.

The Coming Kingdom of God

God is always sovereign, as Scripture states, “The LORD has established His throne in the heavens, and His sovereignty rules over all” (Psa 103:19). That never changes. He rules today, just as He always has—though not in the way that many assume. Presently, we live in the Church Age (Eph 3:1-10), not the Kingdom Age (Matt 6:10; Acts 1:6-7; Rev 20:1-6). The theocratic kingdom promised throughout the Old Testament (2 Sam 7:12-16; Isa 9:6-7; Dan 2:44), where Messiah rules from David’s throne over a restored Israel and the nations (Jer 23:5-6; Zech 14:9; Luke 1:32-33), is not in operation today. That earthly kingdom was offered to Israel during Christ’s first advent, but it was rejected (Matt 11:20-24; 23:37-39). As a result, the kingdom has been postponed, not canceled. God’s plan has not failed. He simply inserted the mystery age of the Church—a parenthesis in the prophetic calendar—until Israel repents and calls on Christ as Messiah (Deut 30:1-10; Matt 23:39; Acts 3:19-21).

Make no mistake: Jesus is King by right, but not yet by reign. He is currently seated at the right hand of the Father—not on David’s throne in Jerusalem, but at the Father’s throne in heaven (Psa 110:1; Acts 2:33-35; Heb 1:3). His present role is that of our great High Priest, interceding for the Church, not ruling over a kingdom. The Davidic throne is earthly and Jewish, tied specifically to the land and people of Israel (2 Sam 7:12-16; Luke 1:32-33). Christ’s present position is exalted, but it is not the fulfillment of the kingdom prophecies found in the Old Testament. That future kingdom will be inaugurated at the Second Coming when Christ returns in power and glory to crush His enemies and establish His rule over the nations (Dan 2:44; Rev 19:11–20:6).

Today, God rules providentially—not theocratically. He governs the universe by His sovereign will, orchestrating human history for His divine purposes (Psa 103:19; Rom 8:28; Eph 1:11). He raises up kings, sets down nations, and directs the course of civilizations—all while allowing human freedom within the bounds of His ultimate control (Dan 2:21; Acts 17:26). God permits evil for a time, but it is never outside His control. God’s providence ensures that His will is accomplished, even through the decisions of ungodly rulers (Prov 21:1). While we do not yet see all things under Christ’s direct rule, we can rest knowing that all things are moving according to His timetable (Heb 2:8; Gal 4:4-5).

In the spiritual realm, Satan and his demonic forces operate today under the permissive will of God, within the boundaries of His sovereign, providential rule (Psa 103:19; Dan 4:35). Though Scripture refers to Satan as “the ruler of this world” (John 12:31), and “the god of this world” (2 Cor 4:4), his authority is limited, temporary, and always subject to divine constraint. As seen in the book of Job, Satan cannot act without God’s permission or beyond the limits God sets (Job 1:12; 2:6). While Satan actively deceives the nations, blinds complicit unbelievers, spreads false doctrine, and tempts believers (Rev 12:9; 1 Pet 5:8; 1 Tim 4:1; 2 Cor 11:13-15), his defeat is certain. Christ has already disarmed the powers of darkness through His cross (Col 2:15), and their final judgment is decreed (Matt 25:41; Rev 20:10). In this Church Age, spiritual warfare continues, and both unbelievers and carnal Christians often unwittingly aid Satan’s agenda through disobedience and worldly thinking. Yet God equips believers with the indwelling Holy Spirit, the armor of God, and His Word to stand firm (1 John 4:4; Eph 6:10-18). Thus, even demonic opposition unfolds within the framework of God’s providence and serves His ultimate purposes.

In the Church Age, Christ also rules spiritually in the hearts of believers through the indwelling ministry of the Holy Spirit. He teaches, leads, convicts, and empowers us to live according to God’s Word (John 14:26; Gal 5:16-25). This spiritual reign is personal and transformative, but it is not visible, political, or national in scope. It prepares believers for faithful living and future service in the coming kingdom (Rom 12:1-2; 2 Tim 2:12). But this internal, spiritual rule is not the same as the external, geopolitical kingdom promised in Scripture. The Church is not the kingdom. It is a distinct body—formed of Jews and Gentiles united in Christ—operating under grace, not law, and awaiting the return of its Head (Eph 1:22-23; 3:4-6).

So, is God ruling today? Absolutely. But not in the form of the prophesied Messianic earthly kingdom. That reign is still future. Today, God governs providentially from heaven, Christ intercedes for us as High Priest, and the Spirit works within us to produce Christlike character. The kingdom is not now—but the King is coming. Until then, we walk by faith, rest in grace, and look forward to the day when “the kingdoms of this world become the kingdom of our Lord and of His Christ” (Rev 11:15).

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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The New Covenant

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The Bible presents several key covenants that reveal God’s unfolding plan for humanity. Divine covenants are formal agreements established by God, central to His redemptive plan, and can be classified as unilateral or bilateral. Unilateral covenants are unconditional, where God guarantees to fulfill His promises regardless of human actions. Examples include the Noahic Covenant, in which God promises never to flood the earth again (Gen 9:8-17); the Abrahamic Covenant, assuring land, descendants, and blessings for all the families of the earth (Gen 12:1-3; 15:18-21); the Davidic Covenant, promising an eternal throne through David’s lineage (2 Sam 7:12-16; Psa 89:3-4); and the New Covenant, offering forgiveness and a transformed heart (Jer 31:33-34; Ezek 36:26-27). Bilateral covenants, on the other hand, are conditional, requiring both parties to fulfill specific obligations. The Mosaic Covenant is a key example (Ex 19-24), where Israel must obey God’s law to receive blessings and avoid curses (Deut 28). Unilateral covenants highlight God’s sovereign grace, while bilateral ones emphasize human responsibility in maintaining covenant faithfulness.

The New Covenant was made between God and the nation of Israel (Jer 31:33-34; Ezek 36:26-27). Unlike the Mosaic Covenant, which Israel had broken, the New Covenant promises an internal transformation, with God’s law written on their hearts, a restored relationship with Him, and the complete forgiveness of sins. Ezekiel elaborates on this transformation by describing how God will give Israel a new heart and spirit, removing their heart of stone and replacing it with a heart of flesh, and by placing His Spirit within them, enabling them to live in obedience. The covenant will reach its full realization during the millennial reign of Christ, when all Israel will know the Lord and experience these promised blessings in their entirety (Rom 11:25-27; Zech 12:10).

The church is not a party to the New Covenant, but it shares in its spiritual blessings through its union with Christ (Rom 11:17-24; 1 Cor 11:25; 2 Cor 3:6). At the Last Supper, Jesus declared that His blood inaugurated the New Covenant (Luke 22:20; 1 Cor 11:25). Fruchtenbaum states, “By His shedding of blood, He [Jesus] inaugurated the New Covenant. He replaced, by His sacrifice, the old system and established the New Covenant.”[1] Constable states, “Jesus ratified the New Covenant when He died on the cross, the blessings that will come to Israel did not begin then. They will begin when Jesus returns and establishes His kingdom on the earth. However, the church enters into some of the blessing of the New Covenant now.”[2] Hebrews 8-10 affirms that Christ is the Mediator of a better covenant, highlighting the superiority of His sacrifice over the Old Covenant system. However, to be clear, the church does not replace Israel but is grafted into Israel’s spiritual blessings (Rom 11:17-24). As a result, believers in the church age experience forgiveness of sins (Eph 1:7) and the indwelling of the Holy Spirit (1 Cor 6:19)—blessings that flow from Christ’s New Covenant work. Fruchtenbaum states, “The Church is merely partaking of the spiritual blessings of the New Covenant as she is partaking of the spiritual blessings of the Abrahamic Covenant.”[3] The full realization of the covenant remains future, awaiting Israel’s national restoration at Christ’s return (Rom 11:25-27). Showers notes, “the Church is partaking of the spiritual blessings of the New Covenant, the material and national promises of that covenant are not being fulfilled with the Church.”[4] Fruchtenbaum states:

“There is only one New Covenant which is made with Israel. Like the Abrahamic Covenant, it contains both physical and spiritual promises. As with the Abrahamic Covenant, the physical promises are limited to Israel but the spiritual were promised to go out to the Gentiles. Gentile believers have become “partakers” of the spiritual blessings of the New Covenant as they are of the Abrahamic Covenant.”[5]

Since Israel has not yet accepted the Messiah as a nation, the New Covenant awaits its complete fulfillment in the millennial kingdom. The New Covenant’s full intent is national and eschatological—meaning that while believers today experience aspects of its blessings (such as forgiveness of sins and the indwelling Spirit), its covenantal structure remains distinctly tied to Israel’s future national restoration. Fruchtenbaum notes, Jesus “will some day come back, judge, and bring in the Millennial Kingdom with the full application of the New Covenant.”[6] During this time, Israel will be fully restored to their land (Ezek 36:24-28), experience national regeneration (Jer 31:34), have God’s law written on their hearts (Ezek 36:26-27), and see the Davidic kingdom fully established with Christ reigning as King (Jer 33:15-17). This perspective maintains the essential dispensational distinction between Israel and the church, affirming that God’s unconditional promises to Israel remain intact and will be fulfilled in the future. Fruchtenbaum notes:

“The Church is related to the New Covenant only insofar as receiving the spiritual benefits of the Covenant (salvation benefit), but the Church is not fulfilling it. The Church has become a partaker of Jewish spiritual blessings, but the Church is not a taker-over of the Jewish covenants. The Church partakes of the spiritual blessings and promises, but not the material or physical promises or blessings.”[7]

For the church today, Christ’s inauguration of the New Covenant means we share in its spiritual blessings, such as forgiveness of sins, and the indwelling of the Holy Spirit, but without nullifying God’s future plan for Israel. This distinction is critical. God’s faithfulness to His unconditional covenants with Israel guarantees that He will also fulfill His promises to the church. Failure to distinguish between Israel and the church leads to serious doctrinal confusion, including the false doctrine of replacement theology. By maintaining this biblical separation, believers gain clarity regarding God’s eschatological timeline and the future fulfillment of all covenantal promises during the millennial reign of Christ, when Israel’s national restoration will occur, and the Messianic Kingdom will be established.

Dr. Steven R. Cook

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 133.

[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Matt 26:28.

[3] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 359.

[4] Renald E. Showers, There Really Is a Difference!: A Comparison of Covenant and Dispensational Theology (Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1990), 107.

[5] Arnold G. Fruchtenbaum, Israelology, 364.

[6] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles, 183.

[7] Arnold G. Fruchtenbaum, Israelology, 636.