KINGDOM OF GOD; KINGDOM OF HEAVEN ｜ 神的国；天国

ENKINGDOM OF GOD; KINGDOM OF HEAVEN (the latter phrase in Matthew only). [The Kingdom is the immanent Church; the Church, the explicated Kingdom. Fairbairn. — In Paul's use, the Kingdom of God stands (1) as a name for the principles or truths of Jesus' teaching (Rom. 14:17; 1 Cor. 4:20); (2) for the reign of God in the perfected society in the future world (1 Cor. 6:9). Stevens.] The thread running through Old and New Testaments; inaugurated as a Theocracy at Sinai. Messiah, King of the Kingdom; Christ, Head of the Church: Ps. 2:6. Yet have I set My King upon My holy hill of Zion. Ps. 110:1, 2. Ps. 24:10. Isa. 6:5. Mine eyes have seen the King, the Lord of hosts. Jer. 23:5. Ezek. 37:22. Zech. 9:9; John 12:15. Behold, thy King cometh. John 18:37. Matt. 25:31-34. 1 Tim. 6:15. Rev. 17:14. King of kings. Rev. 11:15. The Kingdom in the Psalms—a city, Zion or Jerusalem: Ps. 46:4-7; 48:1-3; 87:1-3. A universal dominion: Ps. 72:1, 8; 89:36. A bride of the King: Ps. 45:10-15.

BSBZechariah 9:9 Rejoice greatly, O Daughter of Zion! Shout in triumph, O Daughter of Jerusalem! See, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey.

中神的国；天国（后一称呼仅见于马太福音）。〔国度是内蕴的教会，教会是展开了的国度。费尔贝恩（Fairbairn）。——在保罗的用法里，『神的国』（1）用作耶稣教训之诸原则或真理的名称（罗马书 14:17；哥林多前书 4:20）；（2）指神在来世完全社会中的统治（哥林多前书 6:9）。史蒂文斯〕这是贯穿新旧两约的线索；在西奈以神权政体（Theocracy）开创。弥赛亚是国度的君王，基督是教会的元首：诗篇 2:6 —— 说：我已经立我的君在锡安我的圣山上了。110:1-2。24:10。以赛亚书 6:5 —— 我眼见大君王万军之耶和华。耶利米书 23:5。以西结书 37:22。撒迦利亚书 9:9；约翰福音 12:15 —— 看哪，你的王来了。约翰福音 18:37。马太福音 25:31-34。提摩太前书 6:15。启示录 17:14 —— 万王之王。11:15。诗篇中的国度——一座城，锡安或耶路撒冷：诗篇 46:4-7；48:1-3；87:1-3。普世的治权：72:1, 8；89:36。君王的新妇：45:10-15。

ENThe sphere of the Kingdom: not outward and visible, but within the spirit, invisible. Luke 17:20, 21. The kingdom of God cometh not with observation: . . . behold, the kingdom of God is within you. 1 Cor. 4:20. The kingdom of God is not in word, but in power. John 18:36. My kingdom is not of this world. Regeneration a condition of membership: John 3:5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 1 Cor. 6:9, 10. The unrighteous shall not inherit the kingdom of God. Fruits of membership, and qualifications for it: Rom. 14:17. The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. Mark 10:14. Of such is the kingdom of God. Luke 6:20. Blessed be ye poor: for yours is the kingdom of God. Extension of the Kingdom through the Gospel: Col. 1:5, 6. The gospel . . . in all the world bringeth forth fruit, and increaseth. 2 Thes. 3:1. That the word of the Lord may have free course. Mark 16:15. Go ye into all the world, and preach the gospel to the whole creation. Its ultimate reach and final triumph: Isa. 11:9. The earth shall be full of the knowledge of the Lord. Jer. 31:34. They shall all know Me, from the least of them unto the greatest. Dan. 2:44, 45. The stone cut out of the mountain. Rev. 11:15. The kingdoms of this world are become the kingdom of our Lord, and of His Christ. Ps. 72:11, 17. All nations shall serve Him; men shall call Him blessed. Isa. 45:23; Rom. 14:11; Phil. 2:10. Every knee shall bow, and every tongue confess. (A broad and assuring basis for the prayer, "Thy kingdom come.") The Kingdom stable and enduring: Heb. 12:28. A kingdom which cannot be shaken. Ps. 145:13. Dan. 4:34. An everlasting dominion. Luke 1:33. Of His kingdom there shall be no end.

BSBLuke 17:20, 21 20 When asked by the Pharisees when the kingdom of God would come, Jesus replied, “The kingdom of God will not come with observable signs. 21 Nor will people say, ‘Look, here it is,’ or ‘There it is.’ For you see, the kingdom of God is in your midst.”

中国度的领域：不在外面、不可眼见，乃在人心灵之内、不可见。路加福音 17:20-21 —— 神的国来到，不是眼所能见的……因为神的国就在你们心里。哥林多前书 4:20 —— 因为神的国不在乎言语，乃在乎权能。约翰福音 18:36 —— 我的国不属这世界。重生是入籍的条件：约翰福音 3:5 —— 人若不是从水和圣灵生的，就不能进神的国。哥林多前书 6:9-10 —— 不义的人不能承受神的国。入籍的果子与资格：罗马书 14:17 —— 因为神的国不在乎吃喝，只在乎公义、和平并圣灵中的喜乐。马可福音 10:14 —— 在神国的正是这样的人。路加福音 6:20 —— 你们贫穷的人有福了，因为神的国是你们的。国度借福音扩展：歌罗西书 1:5-6 —— 这福音传到你们那里，也传到普天之下，并且结果增长。帖撒罗尼迦后书 3:1 —— 叫主的道理快快行开。马可福音 16:15 —— 你们往普天下去，传福音给万民听。国度的终极幅员与最后凯旋：以赛亚书 11:9 —— 认识耶和华的知识要充满遍地。耶利米书 31:34 —— 因为他们从最小的到至大的都必认识我。但以理书 2:44-45 —— 非人手凿出来的石头。启示录 11:15 —— 世上的国成了我主和主基督的国。诗篇 72:11, 17 —— 诸王都要叩拜他，万国都要事奉他……人要称他有福。以赛亚书 45:23；罗马书 14:11；腓立比书 2:10 —— 万膝必向我跪拜，万口必称颂（承认）。（这为『愿你的国降临』一祷提供了宽广而确凿的根据。）国度稳固长存：希伯来书 12:28 —— 那不能震动的国。诗篇 145:13。但以理书 4:34 —— 永远的权柄。路加福音 1:33 —— 他的国也没有穷尽。

ENUses of the phrase "Kingdom of God" (or "of Heaven"), and points of meaning. [The kingdom of God, in its simplest definition, is the reign of God in human hearts and in society; and as such it may be viewed under two aspects: (1) the reign or dominion of God Himself; (2) the sphere of this dominion. This sphere, again, may be (1) the individual soul; (2) the totality of such souls (the Church invisible); (3) the visible society of believers (the Church); (4) humanity in the whole complex of its relations, so far as this is brought under the influence of Christ's Spirit. It is obvious—and this is one source of the difficulty in coming to a common understanding—that Christ does not always use this expression in the same sense, or with the same breadth of signification. Sometimes the kingdom of God is a power within the soul of the individual; sometimes it is a leaven in the world, working for its spiritual transformation; sometimes it is the mixed visible society; sometimes that society under its ideal aspect; sometimes the totality of its blessings and powers (the chief good); sometimes the future kingdom of God in its heavenly glory and perfection. Prof. Orr.]

中『神的国』（或『天国』）一语的诸般用法与含义要点。〔神的国，就其最简单的定义而言，是神在人心中、在社会中的统治；作为这样的国度，它可从两方面来看：（1）神自己的统治或治权；（2）这治权所及的领域。这领域又可以是：（1）个人的灵魂；（2）这类灵魂的总和（无形的教会）；（3）信徒有形的团体（教会）；（4）人类关系的全部复合体——只要它被置于基督之灵的影响之下。显然——而这正是难以形成共识的一个根源——基督并非总在同一意义上、以同样广狭的含义使用这个说法。有时神的国是个人灵魂里的一种能力；有时它是世上的酵，为世界属灵的变化作工；有时它是良莠混杂的有形团体；有时是该团体理想形态下的样子；有时是其全部福分与能力的总和（即至善）；有时则是将来在天上荣耀与完全中的神国。奥尔教授〕

EN[It is only when we take the fourfold narrative in its entirety that we begin to catch sight of the satisfying fullness of the idea of the kingdom of heaven. In the Synoptic Gospels we have the conditions of entrance into the kingdom—a childlike spirit, faith, repentance, and obedience (Matt. 18:3; 5:20; Luke 13:3); in John we have the spiritual birth by which alone those conditions are made possible (John 3:5). In the Synoptics we have the laws of the kingdom (Matt. 5-7); in John, the new life in which alone those laws can be fulfilled. In the Synoptics we have the parables and pictures of the Kingdom (Matt. 13); in John, the inmost sense of those parables, spoken directly to the soul, in words of which Christ Himself says, "They are spirit, and they are life." In the Synoptics we have the new order of human society in the disciples' imitation of Christ's obedience to the will of God (Matt. 12:50); in John, the organizing principle of that new order, in Christ's revelation of Himself as the way, the truth, and the life (John 14:6). In the Synoptics we have the supremacy of Christ's example over men's hearts; in John, the supremacy of Christ's teaching over men's minds. H. Van Dyke.] [I cannot but agree with those who think that the kingdom of God, in Christ's view, is a present developing reality. This is implied in the parables of growth (the mustard seed, the leaven, the seed growing secretly); in the representations of it, in its earthly form, as a mixture of good and bad (the wheat and tares, the net of fishes); in the description of the righteousness of the kingdom (the Sermon on the Mount), which is to be realized in the ordinary human relations. On the other hand, the idea has an eschatological reference: the kingdom is not something which humanity produces by its own efforts, but something which comes to it from above. It is the entrance into humanity of a new life from heaven; in its origin, its powers, its blessings, its aims, its end, it is supernatural and heavenly. Hence it is the kingdom of heaven; and two stadia are distinguished in its existence—an earthly and an eternal, the latter being the aspect that chiefly prevails in the Epistles. Prof. Orr.]

BSBJohn 6:63 The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life.

中〔唯有把四福音合成一体来看，我们才开始窥见天国观念那令人餍足的丰满。在符类福音（马太、马可、路加）里，我们看到进入国度的条件——孩童般的心、信心、悔改、顺服（马太福音 18:3；5:20；路加福音 13:3）；在约翰福音里，我们看到唯一使这些条件成为可能的属灵重生（约翰福音 3:5）。在符类福音里，我们看到国度的律法（马太福音 5-7 章）；在约翰福音里，看到唯一使这些律法得以成全的新生命。在符类福音里，我们看到国度的比喻与图景（马太福音 13 章）；在约翰福音里，看到这些比喻最深处的意义——直接向灵魂说出，基督自称这些话『就是灵，就是生命』。在符类福音里，我们看到门徒效法基督顺服神旨意所构成的人类社会新秩序（马太福音 12:50）；在约翰福音里，看到这新秩序的组织原理——基督启示自己为道路、真理、生命（约翰福音 14:6）。在符类福音里，我们看到基督的榜样对人心的至上权柄；在约翰福音里，看到基督的教训对人心思的至上权柄。范戴克（H. Van Dyke）〕〔我不能不赞同这样一种看法：在基督的视野里，神的国是一个当下正在展开的实在。这一点见于生长类的比喻（芥菜种、面酵、种子暗暗生长）；见于它在地上形态中被描绘为良莠混杂（麦子与稗子、网中的鱼）；也见于国度之义的陈述（登山宝训）——那义正要在寻常的人际关系中活出来。另一方面，这一观念又有末世论的指向：国度并非人类凭自身努力生产出来的东西，而是从上头临到人类的。它是一个属天新生命进入人类；就其起源、能力、福分、目标、终局而论，它都是超自然的、属天的。因此它被称为天国；而其存在可分辨出两个阶段（stadia）——地上的与永恒的，后者正是书信中占主导的方面。奥尔教授〕

EN[Jesus Christ our Lord announced a new kingdom of God; and by terming it the Kingdom of God, He implied that it would first fully deserve that sacred name, as corresponding with Daniel's prophecy of a fifth empire. The original laws of the new kingdom are for the most part set forth by its Founder in His Sermon on the Mount. The kingdom of God will be found to be "within men"; it will be set up, not like an earthly empire by military conquest or by violent revolution, but noiselessly, and "not with observation." It will be maintained by weapons more spiritual than the sword: "If My kingdom were of this world," said Christ, "then would My servants fight; but now is My kingdom not from hence." The charge to the twelve apostles exhibits the outward agency by which the kingdom would be established; and the discourse in the supper-room unveils yet more fully the secret sources of its strength. But the "plan" of its Founder is perhaps most fully developed in that series of parables commonly termed the Parables of the Kingdom. The proclamation of this kingdom was termed the Gospel—that is, good news of God. It was good news for mankind, Jewish as well as Pagan, that a society was set up on earth wherein the human soul might rise to the height of its original destiny, might practically understand the blessedness and the awfulness of life, and might hold constant communion, in a free, trustful, joyous, childlike spirit, with the Author and the End of its existence. The ministerial work of our Lord was one long proclamation of this kingdom: He was perpetually defining its outline, promulgating and codifying its laws, instituting and explaining the channels of its organic and individual life, gathering new subjects into it by His words of wisdom and His deeds of power. When at length He had Himself overcome the sharpness of death, He opened this kingdom of heaven to all believers on the Day of Pentecost. His ministry had begun with the words, "Repent ye: for the kingdom of heaven is at hand"; He left the world bidding His followers carry forward the frontier of His kingdom to the utmost limits of the human family, and promising them that His presence within it would be nothing less than co-enduring with time. Put together the Sermon on the Mount, the Charge to the Twelve, the Parables of the Kingdom, the Discourse in the Supper-room, and the institution of the two great Sacraments, and the plan of our Saviour is before you—enunciated with an accent of calm, unfaltering conviction that it will be realized in human history. Henry P. Liddon.]

BSBMatthew 4:17 From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.”

中〔我们的主耶稣基督宣告了一个新的神国；他既称之为『神的国』，就意味着这国最先真正配得这神圣之名——正应了但以理关于第五个帝国的预言。这新国度最初的法度，大体由它的创立者在登山宝训中颁布。神的国终将被认出是『在人里面』的；它的建立不像地上的帝国靠武力征服或暴力革命，而是悄无声息、『不是眼所能见的』。它靠比刀剑更属灵的兵器维系：基督说：『我的国若属这世界，我的臣仆必要争战……只是我的国不属这世界。』对十二使徒的差遣训词，展示了建立此国的外在机制；楼房上的临别讲论，则更充分地揭开其力量的隐秘源头。但创立者的『计划』，或许在通称『国度的比喻』的那一组比喻里展开得最为完备。宣扬这国度被称为『福音』，即神的好消息。对全人类——犹太人与外邦人一样——这是好消息：地上设立了一个团体，人的灵魂在其中可以升到其原初命定的高度，可以切实明白人生的福分与人生的可畏，并以自由、信靠、喜乐、孩童般的心，与自己存在的创始者与归宿保持不断的相交。我们主的职事，就是对这国度一场绵长的宣告：他不断勾画国度的轮廓，颁布并编定它的法度，设立并解说其有机生命与个体生命的渠道，又以智慧的言语与权能的作为把新的臣民收进来。及至他亲自胜过死亡的痛苦，便在五旬节那日向一切信的人打开了这天国。他的职事以这句话开场：『天国近了，你们应当悔改』；他离世时嘱咐门徒把国度的边疆推进到人类家族最远的界限，并应许他们：他在国中的同在，将与时间同其久长。把登山宝训、对十二使徒的差遣训词、国度的比喻、楼房上的讲论、以及两大圣礼的设立合在一处，救主的计划就摆在你面前了——而这计划的宣示带着一种沉静不移的确信：它必在人类历史中实现。利敦（Henry P. Liddon）〕

ENThe Kingdom of God and the Church: [These ideas are not quite identical, as they have frequently been taken to be. The kingdom of God is a wider conception than that of the Church. On the other hand, these ideas do not stand so far apart as they are sometimes represented: in some cases the phrase "kingdom of heaven" is practically synonymous with the Church. The Church is, as a society, the visible expression of this kingdom in the world—indeed, the only society which does formally profess (very imperfectly, often) to represent it. Yet the Church is not the outward embodiment of this kingdom in all its aspects, but only in its directly religious and ethical, i.e., its purely spiritual aspect. It is not the direct business of the Church to take to do with art, science, politics, general literature, but to bear witness for God and His truth, to preach and spread the Gospel of the kingdom, to maintain God's worship, to administer the sacraments, to provide for the self-edification and religious fellowship of believers. Yet the Church has a side turned toward all these other matters, especially to all efforts for the social good and bettering of mankind: she has her protest to utter against social injustice and immorality; her witness to bear to the principles of conduct which ought to guide individuals and nations; her help to bring to the solution of the questions which spring up in connection with capital and labor, rich and poor, rulers and subjects. A wholesome tone in literature, a Christian spirit in art and science, wise and beneficent legislation on Christian principles, the spirit of long-suffering, peace, forbearance, and generosity brought into the relations of men with one another, Christian ideals in the relations of nations, self-sacrificing labors for the elevation of the masses of the people—these are matters in which the Church can never but be interested; else she foregoes her calling, and may speedily expect to be removed out of her place. The kingdom of God, being the end, is also the center: it is with ultimate reference to it that we are to read the great movements of Providence. We can already see how the progress of invention and discovery, of learning and science, of facilities of communication and interconnection of nations, has aided in manifold ways the advance of the kingdom of God. It is difficult to avoid the belief that the singular development of conditions in this century, its unexampled progress in the practical mastery of nature, the marvelous opening up of the world, and the extraordinary multiplication of the agencies of rapid communication, together portend some striking development of the kingdom of God which shall cast all others into the shade. Prof. Orr.]

中神的国与教会：〔这两个观念并不像人们常以为的那样完全同一。神的国是比教会更宽的概念。但另一方面，这两个观念也不像有时被表述的那样相去甚远：在若干情形里，『天国』一语实际上与教会同义。教会作为一个团体，是这国度在世上有形的表达——的确，它是唯一在形式上自认（虽常常极不完全地）代表这国度的团体。然而教会并非这国度一切方面的外在体现，只是其直接宗教与伦理方面（即纯属灵方面）的体现。艺术、科学、政治、一般文学，并非教会的直接本务；教会的本务是为神和他的真理作见证，传扬国度的福音，维持对神的敬拜，施行圣礼，供应信徒自我造就与宗教团契的需要。但教会仍有一面朝向所有这些事，尤其朝向一切为社会福祉、为改善人类而作的努力：她要对社会的不义与不道德发出抗议；要为那当引导个人与国家的行为原则作见证；要在劳资、贫富、治者与被治者所引发的种种问题上贡献解决之力。文学中健康的格调，艺术与科学中的基督精神，依基督原则制定的明智仁厚的法律，把恒久忍耐、和平、宽容、慷慨的精神带进人与人的关系，国与国关系中的基督教理想，为提升广大民众而作的舍己劳苦——凡此种种，教会不可能不加关切；否则她就放弃了自己的呼召，也大可预期自己的灯台很快被挪去。神的国既是终局，也是中心：正是以它为终极参照，我们才应当读解护理的种种大运动。我们已能看见：发明与发现、学术与科学、交通便利与国际互通的进展，如何以万般方式助推了神国的前行。人很难不这样相信：本世纪局面的奇特发展、它在实际驾驭自然上前所未有的进步、世界被打开的奇妙景象、以及快速通讯手段的空前倍增——凡此合起来，正预示着神的国某种惊人的发展，其规模将令以往一切相形失色。奥尔教授〕