作者: David J.
Engelsma 翻译: Kal Sentinel 诚之编校
一、神爱子的国 The Kingdom of God’s Dear Son
「祂救了我们脱离黑暗的权势，把我们迁到祂爱子的国里。」（歌罗西书一13）
神的国并不像神的圣约和神的教会那么有名。在教会的教导里，它也没有得到像「圣约」和「教会」一样的重视。缺乏这个教导是一个缺点，因为神的国在圣经里是一个非常重要的启示。
"Who
… hath translated us into the kingdom of his dear Son" (Col. 1:13)
The
kingdom of God is not as well known among us as are the covenant of God and the
church of God. It does not receive as much attention in the teaching as do the
covenant and the church. This is a weakness, for the kingdom is of central
importance in the revelation of Holy Scripture.
如果神的国度与「圣约」没有本质上的不同，只是形式上有差异，那么荷兰的归正神学家Herman Ridderbos所说的就是正确的，因为他在他的著作The Coming of the Kingdom提到，「神在整本新约启示的重点」就是神的国。马可福音告诉我们，耶稣开始传道工作时，「……宣传 神的福音，说：『日期满了， 神的国近了。你们当悔改，信福音！』」（马可福音一14~15）每个人都知道耶稣总是喜欢以比喻形式讲道，而这些比喻也指向神的国。在解释这种形式的教导时，耶稣形容那些比喻的内容为「天国的奥秘」（马太福音十三11）通常，这些比喻都会以「天国好像……」这种形式被介绍出来。耶稣在路加福音四43说明宣讲「神的国」是祂传道工作主要的目的：「我也必须在别城传 神国的福音，因我奉差原是为此。」
If
the kingdom of God is seen, not as something different from the covenant but as
the distinct form of the covenant, the Dutch Reformed theologian Herman
Ridderbos was right when he said that the kingdom of God is "the central
theme of the whole New Testament revelation of God" (The Coming of the
Kingdom). Mark tells us that Jesus began His ministry "preaching the
gospel of the kingdom of God, and saying, the time is fulfilled, and the
kingdom of God is at hand: repent ye, and believe the gospel" (Mark
1:14-15). Everyone knows that Jesus’ favourite form of preaching was the parable,
and the parables set forth the kingdom of God. In explanation of this form of
teaching, Jesus Himself described the content of the parables as "the
mysteries of the kingdom of heaven" (Matt. 13:11). Usually, the parable is
introduced by the words, "The kingdom is like unto ..." In Luke 4:43,
Jesus said that preaching "the kingdom of God" was the very purpose
of His ministry. This was His mission: "Therefore am I sent."
关于神的国的重要性──特别是在末后的日子，启示录说得非常清楚。这卷书的主题是「神的国的胜利」，以及神的国与龙的国之间的争战。
The
importance of the kingdom of God, especially in these last days, is plain from
the book of Revelation. The theme of the book is the victory of the kingdom of
God and its king in the great war between the kingdom of God and the kingdom of
the dragon.
耶稣在马可福音第一章说：「日期满了，神的国近了」，这也表明神的国是旧约的中心。旧约的核心是以色列的历史，以色列就是神的国。而以色列历史的核心就是弥赛亚的降临。
As
Jesus indicated in Mark 1 when He said that the coming of the kingdom fulfilled
the time, the kingdom of God was also central in the Old Testament. At the
heart of the Old Testament was the history of Israel, which was the kingdom of
God. At the very centre of that heart was the coming of Messiah the king.
圣经神的国真理也引起我们极大的兴趣，因为围绕着它会有很多争议。罗马天主教认为神的国等同于它的教皇制度。而新教的自由派则把神的国视为满有平安、繁荣的社会环境，而这是从耶稣所教导的爱心与四海之内皆兄弟的情怀所产生的。普世基督教协进会（The World Council
of Churches）与一些类似的代理机构也努力要建立神的国，对他们来说，神的国是一个合一的世界，没有战争、贫穷、疾病、歧视的世界，并享受属世的福乐。
The
biblical truth of the kingdom of God is also of great interest to us because of
the controversies that swirl about it. The Roman Catholic Church identifies the
kingdom of God with its own papal organization. Liberal Protestantism makes the
kingdom of God the peaceful, prosperous condition of society that results from
carrying out Jesus’ teaching on love and brotherhood. The World Council of
Churches and similar agencies are striving for the kingdom of God, which for
them is a world of united nations; the absence of war, poverty, disease, and
discrimination; and the enjoyment of earthly well-being.
对很多基要派和福音派信徒来说，神的国是将来位于巴勒斯坦的犹太人国度，要由基督来统治，会持续一千年。这就是时代论前千禧年学说。这观点对信徒具有一定的影响力。今天，这学说已经进入了世俗世界，至少在美国的确如此。几个月之前，《末日迷踪》（Left Behind）这一系列的书籍仍在登在纽约时报的畅销书榜里。这一系列书籍被编成小说，并宣传「神的国是以色列国的重建」这样的概念。
For
many fundamentalists and evangelicals all over the world, the kingdom of God is
a future Jewish nation in Palestine that will be ruled by Jesus and that will
continue for 1000 years. These are the premillennial dispensationalists. This
view of the kingdom is very influential among religious people. Today it makes
inroads into the secular world, at least in the United States. The last few
months books in a series called "Left Behind" are high on the New
York Times bestseller list. These books are the fictionalised and popularised
presentation of the doctrinal notion that the kingdom of God is to be a
restored nation of Israel.
比较靠谱的是，部分改革宗与长老会神学家都教导神的国主要是教会在未来，在基督第二次来之前，在普世中对万国的统治。
Closer
to home, certain Reformed and Presbyterian theologians teach the kingdom of God
as mainly a worldwide earthly rule of all nations by the church in the future
before the second coming of Christ.
我们不能忽略神的国对我们的实际意义。正如歌罗西书一13说，我们是神国的国民，这暗示了我们是有福的，以及我们的呼召。
We
may not overlook that the kingdom of God has practical significance for us. We
are citizens of the kingdom of God according to the apostle in Colossians 1:13.
Implied are our blessedness and our calling.
据上述对神的国的论述以及接下来的篇幅，我们可以看到，上帝借着耶稣基督的统治，和上帝透过祂的大能大力统治万有是有别的。圣经福音的中心是神的国，也就是上帝借着圣灵与圣道（即道成肉身、被钉在十字架上，从死里复活的神的爱子）所显出来的恩典统治。这从耶稣起初的宣告就已经得到证明：「神的国近了」（马可福音一15）。神的国在当时才即将要被建立起来，而上帝作为造物主对万有的主权统治早已是事实了。
By
the kingdom of God in this and following editorials we have in mind God’s reign
by Jesus Christ in distinction from God’s rule over all things by His almighty
power. The kingdom of God that is central in the gospel of the Scriptures is
God’s reign of grace by the Spirit and Word of the incarnate, crucified, and
risen Son of God. This is proved from Jesus’ announcement at the beginning of
His ministry, "The kingdom of God is at hand" (Mark 1:15). The
kingdom was then near to be established. God’s sovereign rule of all as
Creator, of course, was always a reality.
耶稣基督主祷文的第二句也证明神的国是上帝在基督里恩典的统治：「愿你的国降临。」神的国近了暗示神的国将会逐渐地实现。在将来的某天，正如海德堡要理问答第48主日（第123问）的解释，「直到神的国度变得完全和圆满」。这不是神以祂的能力对万有的大能统治；上帝大能的统治不需要降临，现在就是了。但是上帝在耶稣基督里的恩典统治的确会降临。
That
the kingdom of God is God’s reign of grace in Christ is also proved by the
second petition of the model prayer: "Thy kingdom come." The coming
of the kingdom implies a progressive realization of the kingdom of God. One day
in the future, as the Heidelberg Catechism explains in Lord’s Day 48, "the
full perfection of [God’s] kingdom [will] take place." This cannot be said
of God’s almighty rule over all by His power. God’s rule of power does not
come, but is. But it is true of God’s gracious reign in Jesus Christ that it
comes.
神的国就是基督的国。新约有时候会说到神的国，其他时候会说到基督的国，其实是指着同一个国度。神的国强调三一神设想并建立这国，并因着基督的缘故而存在。基督的国则是带出神在耶稣基督里设想及建立这国，而且基督以神仆人的身分代表上帝治理这国度。
The
kingdom of God is the same as the kingdom of Christ. Sometimes the New
Testament speaks of the kingdom of God; at other times it speaks of the kingdom
of Christ. One and the same kingdom is in view. Kingdom of God emphasizes that
the triune God conceived and established this kingdom and that the kingdom
exists for His sake. Kingdom of Christ brings out that God conceived and
established this kingdom in Jesus Christ and that Christ governs this kingdom
on God’s behalf, as the servant of God.
有些人否认神的国和基督的国是同一个国度，把它们当作是两个不同的国度。而既然它会造成严重的对神的国的错误看法，我们就必须证明它们是同一个国度。在歌罗西书一13，使徒告诉我们：我们已经「被迁到祂爱子的国里」，也就是基督的国。在帖撒罗尼迦前书二12，使徒也告诉我们：神已经「召你们进祂国」，也就是神的国。所以神的国和基督的国是同一个国度。以弗所书五5把这个国度称为「基督和 神的国」。
Since
some deny that the kingdom of God and the kingdom of Christ are identical,
explaining them as two different kingdoms, and since this results in serious
error about the kingdom of God, the identity should be demonstrated. In
Colossians 1:13 the apostle tells us that we have been translated into "the
kingdom of God’s dear Son," that is, the kingdom of Christ. In I
Thessalonians 2:12 the same apostle tells us that God has called us unto
"his kingdom," that is, the kingdom of God. The kingdom of God’s dear
Son and the kingdom of God are one and the same. Ephesians 5:5 calls the
kingdom by both names: "the kingdom of Christ and of God."
因此，神的国就是那个救赎与荣耀的弥赛亚国度。在主祷文的第二句里，Herman Hoeksema对神的国有以下的描述：「在那国度里，神就是君王；祂是有名的，能被认识的，被甘心乐意的臣民所爱且顺服；祂是万有唯一的主宰，祂的话就是律法，刻在所有属祂的子民的心里。」（The Triple
Knowledge, vol. 3, p. 518）在旧约里，以色列国就预表并预告了这个国度，它特别和大卫与所罗门的君王职分有关。这国度已经在世上被建立起来，成为一个实体。这乃是借着主耶稣基督的道成肉身和祂的传道事工，然后靠着福音传讲扩展到整个世界──先是透过使徒，然后透过教会忠心地执行这个大使命。
The
kingdom of God, therefore, is the Messianic kingdom of salvation and glory. In
his commentary on the second petition of the model prayer, Herman Hoeksema
describes it as "the commonwealth in which God is King, in which He is
known and acknowledged, loved and freely obeyed, by willing subjects as the
only Sovereign of all, whose Word is law, written in the hearts of all the
citizens of the kingdom" (The Triple Knowledge, vol. 3, p. 518). It is the
kingdom typified and prophesied in the Old Testament by the nation of Israel,
especially in connection with the kingships of David and Solomon. It is the
kingdom established as a reality in the world by the incarnation and ministry
of Jesus Christ and extended throughout the world by the preaching of the
gospel, first by the apostles and then by a church faithful to the great
commission.
神的国把人从罪的残酷和死亡中拯救出来，并赐人公义与永生。在神的国里，就是以神为乐；在神的国以外，则要忍受祂的愤怒。歌罗西书一12~13说，当上帝把我们迁到祂爱子的国里时，祂透过两个奇妙的方法来赐福给我们：祂救我们脱离黑暗的权势，又叫我们能与众圣徒在光明中同得基业。
The
kingdom of God brings deliverance from the tyranny and death of sin and bestows
righteousness and eternal life. To be in the kingdom is to enjoy God, whereas
to be outside the kingdom is to perish under His wrath. According to Colossians
1:12-13, when God translated, or transferred, us into the kingdom of the Son of
His love, He blessed us in two wonderful ways. He rescued us from the power of
darkness, and He made us partakers of the inheritance of the saints in light.
启示录廿二15描述被咒诅之人在末日的情景，而神的国却是完全、圆满的（如海德堡要理问答第48主日所说的）：「城外有那些犬类、行邪术的、淫乱的、杀人的、拜偶像的，并一切喜好说谎言、编造虚谎的。」
Revelation
22:15 represents the final state of the damned as exclusion from the city,
which is the "full perfection of the kingdom of God" spoken of by the
Heidelberg Catechism in Lord’s Day 48. Outside the kingdom will be dogs,
sorcerers, whoremongers, murderers, idolaters, and whosoever loves and makes a
lie.
神的国将会是耶稣基督永远的国。「基督的国在耶稣基督第二次降临就会结束，那时祂会成全祂父神的国」，这是错误的观点！有些人因错解哥林多前书十五24~28而作出了这样的推论。第25节教导「因为基督必要作王，等 神把一切仇敌都放在祂的脚下。」第24节说：「再后，末期到了，那时基督既将一切执政的、掌权的、有能的都毁灭了，就把国交与父 神。」有些人认为这一节是教导弥赛亚国度的完结。基督不会是君王。在被成全的神国里，完全被更新的被造界里，三一神会直接行使这个王权。
The
kingdom of God will be the kingdom of Jesus Christ forever. It is a mistake to suppose
that the kingdom of Christ will end with the second coming of the Lord Jesus,
when He has perfected the kingdom of God His Father. Some make this mistake on
the basis of a faulty understanding of I Corinthians 15:24-28. Verse 25 teaches
that Christ must reign "till he hath put all enemies under his feet."
Verse 24 teaches that when Christ has finally put all enemies under His feet,
He will deliver up the kingdom to God the Father. Some explain the passage as
teaching that this will be the end of the Messianic kingdom. Christ will no
longer be king. Kingship over the perfected kingdom of God in the entire
renewed creation will be exercised directly by the triune God.
但圣经却在不同的地方清楚指出耶稣基督会永远作王，而基督的国──弥赛亚的国──是永远长存的。在但以理书七14这样写：「得了权柄、荣耀、国度，使各方、各国、各族的人都事奉祂。祂的权柄是永远的，不能废去；祂的国必不败坏。」启示录廿二1，3毫不含糊地说到耶稣基督所建立、所护卫、所成全的神的国里，「有 神和羔羊的宝座」。海德堡要理问答第12主日也这样说：「作我们永远的大君王」。这是正确的说法。
But
the Bible elsewhere clearly teaches that Jesus Christ is an everlasting king
and that the kingdom of Christ—the Messianic kingdom—is everlasting. According
to Daniel 7:14, the kingdom that is given to the Son of Man by the Ancient of
Days is "an everlasting dominion, which shall not pass away, and his
kingdom that which shall not be destroyed." Revelation 22:1, 3, which
pictures the kingdom of God which Jesus Christ has established, defended, and
perfected, unmistakably speaks of the "throne of God and of the
Lamb." Correctly, Lord’s Day 12 of the Heidelberg Catechism calls Jesus
"our eternal king."
在哥林多前书15章，使徒并不是教导基督的君王身分有一天会在神的国里，于祂的父底下被终止，而是教导基督的统治，其目标是征服一切仇敌。当祂第二次来的时候，便会实现这一切，与此同时，祂会在新天新地里成全神的国。祂会以一个庄严的仪式，把国交呈献给父神，代表祂已经实现上帝所交付给祂的工作。基督会在父神手下，代表父神在神的国中掌权，直到永远。
In I
Corinthians 15, the apostle does not teach that Christ will one day cease being
the king of the kingdom of God under God His Father. But he teaches that the
goal of Christ’s reign is the subduing of all His enemies. When He accomplishes
this at His second coming and when at the same time He perfects the kingdom in
all the new world, He will, in a solemn ceremony, present the kingdom to God as
the accomplishment of the work that God gave Him to do. Under God and on behalf
of God, Christ will continue to reign over the kingdom forever.
这会荣耀基督，也使我们得喜乐，如William Symington为反驳那些对哥林多前书十五24~28的错误理解，为基督的王权是永远长存的所作的美好辩护时所说的：
This
honours Christ and delights us, as William Symington states at the end of his
fine defence of the everlasting kingship of Christ against the mistaken
interpretation of I Corinthians 15:24-28:
「当我们认为基督会永远掌主权，我们就会禁不住荣耀基督；当祂的圣徒天天看到基督在作王，天天作祂的臣民，天天把他们真诚的感谢、尊崇献给祂，他们就必得到那说不出来的大喜乐。当他们永远接受祂的治理，甚至是当他们被接进荣耀里，继续看祂是永远坐在宝座当中的神羔羊，他们就禁不住会欢喜快乐。这是何等的盼望！这会何等激励我们作出准备，等待它的实现！那些及时顺服在圣徒君王底下的人有福了！他们要永远在祂的统治之下，祂是荣耀的君王！」（Messiah the Prince,
p. 348）。
It
cannot but be honouring to Christ to regard him as reigning for ever and ever;
and it cannot but be pleasing, beyond all description, to his saints to think
that they are never to lose sight of him as their King, never to cease to be
his subjects, never but to yield him their grateful heartfelt homage. It cannot
but rejoice them to know that they are to be ever under his rule, and that,
even after they are taken to glory, they shall continue to behold him as the
Lamb in the midst of the throne for ever and ever. What a prospect! How should
it excite us to prepare for its being realized! Happy they who, having
submitted themselves to him in time as King of saints, shall be eternally under
his sway as King of glory! (Messiah the Prince, p. 348).
二、上帝统治的国度The
Kingdom of the Rule of God
「祂救了我们脱离黑暗的权势，把我们迁到祂爱子的国里。」（歌罗西书一13）
"Who
… hath translated us into the kingdom of his dear Son" (Col. 1:13)
国度的基本概念是神的统治——神在耶稣基督里满有生命的、真实的、释放人的、救赎的、赐福的统治。我们可以这样想：整个世界都被撒但的统治所奴役；神的统治闯入这个被撒但统治的世界，将许多人从痛苦、恐惧、罪、死亡和黑暗的地狱中释放出来，把他们迁到知识、公义、平安和永生的基督统治里。这就是耶稣在祂开头传道时所宣讲的：神的统治近了！这就是为什么福音也称为神国的福音，因为福音的内容就是神在基督里的统治。
The
basic idea of the kingdom is the rule of God—the living, actual, liberating,
saving, blessed rule of God in Jesus Christ. We may think of it this way. The
whole world lies enslaved to the reign of Satan. Into this world breaks the
reign of God, freeing many from the misery, terror, sin, death, and hell of the
dark lord, translating them into the knowledge, righteousness, peace, and life
of His reign. This is what Jesus proclaimed at the beginning of His ministry:
The rule of God is at hand! This is the explanation, why the gospel is called
the gospel of the kingdom: the content is the rule of God in Christ.
把国度理解为完全是、或主要是一个领域，或一群臣民是错误的。「神的国」的确是一个领域、一块领土，就像美国有确实的国土，有清楚的边界一样。耶稣在约翰福音三5说到「进神的国」。教会拥有神国的钥匙，有权让一些人进入这个领域，也禁止一些人进去。这个领域就是教会，这包括祂的成员在世俗（地上）生活的每一个范畴里，过着敬虔的生活。
It is
a mistake to understand the kingdom exclusively, or even mainly, in terms of a
realm, or in terms of citizens. The kingdom of God is certainly a realm, a
territory, just as the United States is a certain land-mass with clearly
defined boundaries. Jesus spoke in John 3:5 of entering the kingdom. The church
has the keys of the kingdom, giving entrance into the realm to some and barring
others from it. This realm is the church, including the godly lives of her
members in every sphere of earthly life.
神的国也像地上的万国一样，拥有它的子民。他们是从地上的万国和各族裔中被拣选出来的。在审判的日子里，人子坐在祂的宝座上，要向那右边的绵羊说：「你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。」（马太福音25：34）这些人已经显明出他们是顺服神的子民：他们相信福音，也顺服神国的律法。
The
kingdom of God has citizens, just as every earthly nation has citizens. These
are the elect out of all earthly nations and races. In the day of the final
judgment, the Son of Man on His throne will say to the sheep on His right hand,
"Come, ye blessed of my Father, inherit the kingdom prepared for you from
the foundation of the world" (Matt. 25:34). These persons show themselves
citizens by obeying God the king: They believe the gospel, and submit to the
laws of the kingdom.
神国的子民也包括被拣选的信徒的小孩，特别是婴孩。改革宗的牧者和教会低估重洗派异端的严重性，是极重大的错误（译按：英文原文是 “浸信会异端”[Baptist heresy]比较强烈，作者所反对的是浸信会承袭了重洗派在拒绝婴儿洗礼上的错误，应该不是要把浸信会全部的教义当作是异端，因此这里译为重洗派）。的确，这个错误会给改革宗教会带来致命性的伤害。改革宗牧者犯这个错误是有罪的。他们与重洗派在公开的宗教活动里合作。他们断然拒绝斥责重洗派将那些耶稣基督为之而死、和神的灵所应许的人排斥在圣约和神的国之外（见海德堡要理问答，第74问）。这完全违反了他们的信条，改革宗信条明确宣告改革宗信仰对重洗派的错误是深恶痛绝的（见比利时信条，第34条），他们在婴儿洗的问题上，公开地写到，婴儿洗并不是绝对必要的。
The
citizens of the kingdom include the children—the infant children—of elect
believers. It is a grievous error on the part of Reformed ministers and
churches to minimize the seriousness of the Baptist heresy. Indeed, this error
will prove fatal to the Reformed faith in these churches. Reformed ministers
are guilty of this error. They cooperate freely with Baptists in public
religious activities. They refuse sharply to condemn the Baptist exclusion from
the covenant and church of God of many for whom Christ died and to whom the
Spirit of Christ is promised (see Heidelberg Catechism, Q. & A. 74). In
flat contradiction of their own creed, which declares that the Reformed faith
detests the error of the Baptists, they write openly that the issue of infant
baptism is not of fundamental importance (see Belgic Confession 34).
借着婴儿洗礼，把信徒的儿女也包括在神的国里，是神国很重要的一项真理。改革宗信仰若要作它独特的见证，就必须强力地护卫并推广这个真理。这个真理对新旧约神的国的单一性，也是最基础的教导。这个真理对拒绝时代论对国度的毁坏，也是最基本的。
The
inclusion of the children of believers in the kingdom of God, by infant
baptism, is an essential truth of the kingdom. It is a truth that must be
vigorously defended and promoted wherever the Reformed faith makes its
distinctive witness. It is a truth that is fundamental to the oneness of the
kingdom of God in the Old and New Testaments. It is a truth that is fundamental
to the rejection of the miserable corruption of the kingdom by
dispensationalism.
关于幼儿（infant children）（经文中使用的希腊文就是这个意思），路加福音十八17说：「让小孩子到我这里来，不要禁止他们，因为神的国正属于这样的人。」（新译本）耶稣把幼儿当作是神国的国民，神的国正是像这样的幼儿组成的。在马可福音十14，耶稣很生气，因为门徒们想要把幼儿排除在耶稣的国度之外。哪一个地上的君王不会因为一些部属想要剥夺一大群子民在国度里的身分，把他们排除在他的国土之外，而感到非常愤怒呢？
Concerning
infant children (and this is what they were according to the Greek word that is
used in the passage), Jesus said, "of such is the kingdom of God"
(Luke 18:17). As regards its citizens, the kingdom of God is made up of such
infant children.Mark 10:14 tells us that Jesus was indignant with His disciples
for attempting to exclude the infant children from Jesus’ kingdom. What earthly
king would not be irate at the attempt by some underling to strip a substantial
number of his people of their citizenship and banish them from his realm?
除了拥有领土及国民外，神的国也提供很多好处。就像曾经有人说，在二战的早期，英国在纳粹对欧洲的暴政统治下，仍然保持自由一样，神的国也给人这样的好处。保罗也说神的国是充满祝福的，罗马书十四17说：「因为 神的国不在乎吃喝，只在乎公义、和平，并圣灵中的喜乐。」
In
addition to being a realm and having citizens, the kingdom of God provides
benefits. The kingdom can be identified with these benefits, just as one might
have said in the early days of World War II, that England was liberty in the
midst of the tyranny of a Europe overrun by Nazi Germany. Paul identifies the
kingdom of God with its wonderful blessings in Romans 14:17: "For the
kingdom of God is not meat and drink; but righteousness, and peace, and joy in
the Holy Ghost."
领土、人民、利益虽然是国度重要的层面，但却不是最重要的，国度最重要的是上帝的统治。在神的国里，最重要的是君王。神的国就是神是王和神的王权。
Important
as realm, citizens, and benefits are as aspects of the kingdom, they are not
the main thing. The main thing is the rule of God. First and central in the
kingdom of God is the king. The kingdom of God is simply God the king and His
kingship.
现代西方人很难明白这一点，我们对民主很熟悉，却对真正的君王不熟悉。一个在英王亨利八世统治时代的英国人，对理解这一点并无问题。不过，近代历史已经给我们看到，一个国家的「领导」对国家的首要性和中心性。希特勒于1930至1940年代创造了纳粹德国，这是他权力意志的伸延。他掌控了整个国家，国家也为了他存在。这就好像旧约时代的那些伟大帝国一样。巴比伦就是尼布甲尼撒王的伸延。这也是将来敌基督国度的情景。
We
modern Westerners have a hard time grasping this, familiar as we are with
democracy and unfamiliar as we are with real monarchs. An Englishman during the
reign of King Henry VIII would have had no problem understanding. Recent
history, however, has shown us something of the primacy and centrality of the
"leader" in his kingdom. The mighty kingdom of Nazi Germany in the
1930s and 1940s was the creation of Adolf Hitler—the extension of his powerful
will. Hitler dominated that kingdom. It existed for him. That was certainly
true of the great empires of Old Testament times. Babylon was simply
Nebuchadnezzar enlarged. This will be the case also with the coming kingdom of
Antichrist.
「以统治者为中心」的想法既是地上国度所认同的，亦是神国在基督里所尊崇的。这是神的国，因为是神亲自建立、管理，并成全的国度。神在祂的谕旨里构思并计划了这个国度。祂借着道成肉身的爱子被钉十架而建立这个国度。祂靠着在耶稣基督里的圣灵能力在全世界传讲福音，来建立这个国度。祂使人重生，并带领属祂的子民进入永恒的国。约翰福音3：5这样说：「人若不是从水和圣灵生的，就不能进神的国。」在重生他们之后，祂洁净每个国民，好让他们过着国度的生活，并保守他得着国度完全的荣耀。祂会在基督的日子里成全这个国度，使死人复生，并更新整个天地与世界的创造。
What
is true of earthly kingdoms—the centrality of the ruler—is originally and
supremely true of the kingdom of God in Christ. It is the kingdom of God
because God establishes, maintains, and perfects the kingdom. He conceived and
planned it in His decree. He founded it in the cross of the incarnate Son. He
builds it by the preaching of the gospel in all the world in the power of the
Spirit of Jesus Christ. He brings every one who is a citizen according to
eternal election into the kingdom by the sovereign wonder of regeneration:
"Except a man be born of water and of the Spirit, he cannot enter into the
kingdom of God" (John 3:5). Having regenerated, He sanctifies every
citizen to live the life of the kingdom and preserves him to the glory of the
perfection of the kingdom. He will perfect the kingdom in the Day of Christ,
raising the dead and renewing the entire creation of heaven and earth.
神，也唯有神，是神国的创造者，也是神国的源头。这国源自祂，并非源自人。因此，这个国度要倚靠神，也唯独倚靠神。
God,
God only, is the creator, the origin, of the kingdom. The kingdom comes from
Him, not from man. The kingdom, therefore, depends upon God—upon God only.
某种程度上，这是把神国描述为「天国」的意义。当耶稣在约翰福音十八38对彼拉多说：「我的国不属这世界」，祂是在说一些关于神国起源的事情。祂的国——神的国——不属于这世界，也不是来自这世界。耶稣在此表明神的国源于天上，这国是从神而来的。
In
part, this is the meaning of the description of the kingdom as the
"kingdom of heaven." When Jesus said to Pilate in John 18:36,
"My kingdom is not of this world ... my kingdom [is] not from hence,"
He was saying something about the origin of His kingdom. His kingdom—the
kingdom of God—is not from this world; it does not have its origin in this
world. Implied, positively, is that Jesus’ kingdom originates in heaven; it
comes from God.
这个国度之所以是神的国，是因为它是为了神而存在的，它终极的目标是为了神的荣耀，也是在述说神的事情。神的国是以神为中心的。基督与祂的使徒不断在宣讲这点！我们立刻会想到马太福音6章主祷文的结尾：「因为国度、权柄、荣耀，全是你的」。海德堡要理问答第128问有这样的解释：「……祂愿意、也能够将一切的好处赐给我们，好叫祂的圣名得荣耀，而不是我们得荣耀，直到永远。」使徒在哥林多前书十五28描述天国的完全，那时基督会让「万物都服在祂的脚下」，神会成为「万物之主」（新译本：在万有之上）。
The
kingdom is the kingdom of God also because it is for God, has its ultimate goal
in His glory, and is about Him. The kingdom of God is God-centred. How Christ
and the apostles proclaim this! We think at once of the conclusion of the model
prayer in Matthew 6: "For thine is the kingdom." The Heidelberg
Catechism explains: "... and all this we pray for, that thereby not we,
but Thy holy name may be glorified forever" (Q.& A. 128). Describing
the perfection of the kingdom, when Christ shall have put all enemies under His
feet, the apostle declares that then God will be all in all (I Cor. 15:28).
这个国度在以下这些层面都是为了神。首先，国度的信息，即福音，都和神有关，这是一个以神为中心的信息。这是圣经里福音的内容，是宗教改革所宣讲的福音内容，也是真教会仍然会宣讲的内容。但现今有多少福音派、甚至是改革宗教会仍然会宣讲、教导这个内容呢？
The
kingdom is for the sake of God in these respects. First, the message, or
gospel, of the kingdom is all about God, is a God-centred message. This is the
content of the gospel in Scripture. This was the content of the gospel preached
by the Reformation. This is still the content of the gospel proclaimed by the
true church. How much is this true in the preaching and teaching of evangelical
and even Reformed churches today?
第二，在神的国里，神的意志会掌管所有子民的生命以及行为。神的律法掌管我们个人的生活，包括：教会的会籍、约会和婚姻、家庭生活、商业与劳动、公民政府、吃喝等等。
Second,
in the kingdom God’s will governs the life and behaviour of the citizens. God’s
law governs our personal lives: regarding church membership; regarding dating
and marriage; regarding life in the family; regarding business and labour;
regarding civil government; regarding eating and drinking.
神的律法亦管治被建立的教会，包括：敬拜、教义、纪律、圣职，并宗派间的联系。
God’s
law also governs the life of the instituted church: regarding worship;
regarding doctrine; regarding discipline; regarding offices; regarding
denominational connections.
第三，在神的国里，我们的意志、喜好、朋友、家庭，生命的全部，都顺服这位君王，神呼召我们在必要的时候，要为了荣耀神把这些全部献上。这个国度是神的国度。君王并不是为了子民而存在的，而是我们这些子民是为了君王而存在的。当我们公开承认自己是基督徒，却在面对一些个人的痛苦、损失时就埋怨：「基督从没要求我承担这样的痛苦与重担」，这就证明他们不认识这个国度就是神的国度。
Third,
in the kingdom our will, pleasures, friendships, families, and very lives are
so subject to the king, that we are called to sacrifice them to God’s glory
when this may be necessary. The kingdom is the kingdom of God. The king does
not exist for the citizens, but we citizens exist for the king. When professing
Christians, facing some personal suffering or loss, whine, "Christ would
never require such hardship and pain of me," they show that they do not
know the kingdom as the kingdom of God.
总结这个关于神的国的真理，就是改革宗信仰所作的伟大见证，即救恩唯独出于上帝的主权，也唯独为了上帝的荣耀。神的国的信息其实就是唯独恩典的福音。神借着重生的恩典拯救祂的选民，不是出于他们的价值、信心或决定，不是因为他们接受了邀请而使他们得以被分别出来，与其他人不同（神理当爱其他人像爱选民一样吗？）。神以使人成圣的圣灵来统治属祂的人，会保守祂的子民，使他们顺服祂的主权，在生活的每一个层面顺服祂的律法，并愿意为了祂的缘故而蒙受损失。神会建立祂的教会。
What
all this truth about the kingdom of God comes down to is the grand testimony of
the Reformed faith, that salvation is by sovereign grace alone to the glory of
God only. The message of the kingdom of God is nothing other than the gospel of
sovereign grace. God saves His elect by regenerating grace, apart from any
worth of theirs, any faith or decision of theirs, any acceptance of an offer
that distinguishes them from others whom He is supposed to love also. God
preserves His elect, regenerated people. God so rules His own by the
sanctifying Spirit that they yield to His lordship, obeying His law in every
sphere of life and gladly suffering the loss of all for His sake. God builds
His church.
神是在基督里的神，这个信息并不是古怪、狭隘的，甚至是只存在于北美改革宗宗派里的宗派信息；这是耶稣降生所传讲的福音，如今祂依然透过祂忠心的教会和教会的牧职继续传讲。
That
God is God in Jesus Christ is not some queer, parochial, and even sectarian
message of a small Reformed denomination in North America, but the very gospel
that Jesus came preaching and that He Himself still preaches by a faithful
church and her ministry.
所有关于「神的国」的提议都必须用这个准则来试验：上帝是不是这个国度的中心？祂是否是在万有之上？
By
this criterion must every proposed "kingdom of God" be tested. Is God
central in the kingdom? Is He all in all?
神的国现在在哪里呢？是不是在耶稣基督里的统治？
Where
now is this kingdom of God, this rule of God in Jesus Christ?
根据腓立比书三20，它现在在天上，基督在那里作王，祂坐在神的右边：「我们却是天上的国民，并且等候救主，就是主耶稣基督从天上降临。」
It is
in heaven, according to Philippians 3:20, where Christ the king is, at God’s
right hand.
它也在这个世界里。基督在哪里作王，国度就在那里。既然耶稣基督在福音的宣讲当中，在圣礼的施行当中，只要有福音的宣讲，有圣礼的施行，那里就是神的国——满有祝福的、拯救人的、荣耀神的上帝的统治。我们都当努力进到神的国，就如耶稣在路加福音十六16教导的那样。我们借着相信祂——永远的君王——得以进入神的国。
It is
also in the world. It is wherever Christ the king is. Since Christ Jesus is
present in the preaching of the gospel and in the administration of the
sacraments, wherever the gospel is preached and the sacraments administered,
there is the kingdom of God—the blessed, saving, God-glorifying rule of God. We
ought to press into it, as Jesus taught in Luke 16:16. We do this by believing
in Him, the king.
借着福音与圣礼，那会拯救罪人的上帝的统治，就在所有被圣灵所重生的人的心中和生活中建立起来。
By
the gospel and the sacraments the rule of God, which liberates sinners, is
established in the heart and life of every one who has been born again by the
Spirit.
神的国有形的形式就是教会。神的国与教会的关系是以下几篇的主题。
The
institutional form of the kingdom is the church. The relation of the kingdom
and the church will be the subject of following editorials.
我们在神的国里吗？神已经把我们迁到祂爱子的国度里了吗？
Are
we in the kingdom? Has God translated us into the kingdom of His dear Son?
如果我们看到它，
如果我们过着国度的生活，
如果我们察觉到我们有不断荣耀神这位君王的热心，
祂就已经把我们迁到祂爱子的国里了。
何等的特权！让我们感恩吧！
何等的蒙福！这是祂的救赎！
何等的呼召！我们的生活必须以寻求神的国为首要目标。
何等的盼望！我们将与基督在新天新地永远掌权。
He
has, if we see it, if we live its life, if we find in ourselves some zeal for
glorifying God the king.
What
a privilege! Let us be thankful.
What
a blessing! It is salvation.
What
a calling! Our life must be our seeking the kingdom first.
What
a hope! We will reign with Christ forever in the new world.
三、神的国并不是属肉体的The Kingdom Is Not Carnal
「祂救了我们脱离黑暗的权势，把我们迁到祂爱子的国里。」（歌罗西书一13）
"Who
… hath translated us into the kingdom of his dear Son" (Col. 1:13)
在前两篇文章里，我已经介绍了神的国这个伟大的主题。第一篇文章是论证「神的国是圣经福音的中心，就是上帝借着圣灵与圣道（即道成肉身、被钉在十字架上，从死里复活的神的爱子）所显出来的恩典统治」。这是「神在基督里的恩典统治」，和神借着祂的全能掌管万有是有区别的。
In
the two previous articles articles, I introduced the great subject of the
kingdom of God. The first article established that "the kingdom of God
that is central in the gospel of the Scriptures is God’s reign of grace by the
Spirit and Word of the incarnate, crucified, and risen Son of God." It is
"God’s reign of grace in Christ," in distinction from God’s rule over
all things by His almighty power.
而第二篇文章则主张，「神国的基本概念是神的统治——即神在耶稣基督里满有生命的、真实的、释放人的、救赎的、赐福的统治。」神国虽然包括一个领域，也有国民（信徒的孩子也包括在内），并供给我们好处，但这是神在基督里的统治。神的国就是神是王和神的王权。文章的结尾是承诺会对神的国与教会的关系作进一步的研究。本章就是要实现这个承诺。
The
second article contended that "the basic idea of the kingdom is the rule
of God—the living, actual, liberating, saving, blessed rule of God in Jesus
Christ." Although the kingdom includes a realm, has citizens (including
the children of believers), and provides benefits, it is the rule of God in
Christ. The kingdom of God is simply God the king and His kingship. This
article concluded by promising a study of the relation of the kingdom of God
and the church. The present editorial begins to fulfil this promise.
我尽可能以清楚、简洁的方式来描述神的国与教会的关系这个基要的真理：神的国在我们目前这个、新约的时代，就是教会。
I
state the fundamental truth concerning the relation of the kingdom and the
church as clearly, sharply, and succinctly as possible: The kingdom of God in
our present, New Testament age is the church.
或许有些人不认同，但没有一个人不能理解。Some may disagree,
but no one can fail to understand.
这个关于国度简单又基础的真理，首先是圣经的教导。其次，这也是改革宗与长老派教会在历史上和信仰告白的立场，而且也是宗教改革时期普遍教会的立场。
This
simple, basic truth about the kingdom is, first, the teaching of the Bible.
Second, it is the historical and confessional position of the Reformed and
Presbyterian churches, indeed, of the Reformation churches generally.
而这真理也需要在世界各处被教导及捍卫，因为这真理正面临很大的挑战。在「神的国和教会是不同的」这些教导的压力下，认信基督教信仰的基督徒，对神的国与教会是相同的，会感到怀疑。一个实际（也是致命的）结果是，教会，包括真教会里积极的信徒，对这个真理的争议（如果不是轻忽的话）。
It is
also a truth that needs to be taught and defended everywhere in the world. The
reason is that this truth is widely challenged. Under the pressure of teachings
that make the kingdom of God something different from the church, professing
Christians are doubtful about the identification of the kingdom and the church.
One practical (and fatal) result is disparagement, if not contempt, for the
church, including lively membership in the true church.
我们必须先清楚这些名词。「神的国」，我们的意思是神在基督里的统治。这个统治形成了一个领域，在这个领域里，基督代表上帝的主权来掌权。与这国度最有密切关联的就是平民大众，不是作为许多重生的个人，而是作为一个联合的，良好秩序的公平团体，即国家。在这个国家里，每一个国民可以享受神的国的祝福。
We
must be clear as to our terms. By "kingdom of God," we mean the rule
of God in Christ. This rule forms a realm within which Christ’s reign on God’s
behalf holds sway. In closest connection with this realm is the populace, the
citizenry, and then not as so many regenerated individuals but as a united,
well-ordered "commonwealth," or nation. Within the realm, the
citizens enjoy the blessings of the kingdom of God.
「教会」的意思，每个改革宗基督徒都是这样理解的，就是耶稣基督普世的身体，是由万国中所有的选民所组成的，表现在真正的、地方上的、有组织的教会群体。回想耶稣在祂第一次来临时所说：「天国近了」，我们当知道这就是新约里、得着应验的、成熟形式的教会。旧约的以色列的确是「教会」，但如同保罗在加拉太书四1的教导，那是不成熟、尚未发展的形式。
By
the church, every Reformed Christian will understand the universal body of
Jesus Christ made up of all the elect out of all nations and manifesting itself
in the true, local, instituted congregation. Recalling Jesus’ teaching that at
His first coming the kingdom was "nigh," we shall have in mind the
New Testament, fulfilled, mature form of the church. Old Testament Israel was
the church all right, but as Paul teaches in Galatians 4:1ff. only in an
immature, undeveloped form.
神的国就是教会。神借着圣道和圣灵，在基督里永活的掌权就是教会。这领域就是教会的领域，这领域里的国民就是教会的成员。神国的福乐倾倒于教会，我们也在教会里享受这些福乐。
The
kingdom of God is the church. The living reign of God in Christ by the Word and
Spirit is the church. The realm is the sphere of the church. The citizens are
the members of the church. The blessings of the kingdom are poured out on and
enjoyed in the church.
有一项关于神的国的真理，对认信神的国就是教会这个信仰告白来说，也是很基本的，那就是：神的国是属灵的。灵性是神的国最重要的本质。认识神国属灵的本质，才能正确对神的国有正确的信念。至今仍然有很多人把「神的国」视为地上的、政治上的，属肉体的国度，但这是一个非常严重的错误！这是时代论非常严重的、邪恶的谬误，因为把神的国当作是属地的犹太政权。这也是自由派非常严重的、邪恶的谬误，他们认为神的国就是地上的、同一个世界的政府，会满足所有属血气、不信神的人的欲望，例如：丰足的饮食、堕落的情欲、除去所有带来不方便的人——未出生的婴孩、老人、病人，最后是正统的基督徒；并终止战争和社会间的争斗。
There
is a truth about the kingdom of God that is basic to the confession that the
kingdom of God is the church. This is the truth that the kingdom of God is
spiritual. Spirituality is an essential quality of the kingdom of God.
Knowledge of the spiritual nature of the kingdom is essential to the right
belief about the kingdom. The great errors about the kingdom that are afoot
today have this in common, that they view the kingdom as earthly, as political,
as carnal. This is the gross, wicked error of dispensationalism, that makes the
kingdom of God an earthly Jewish world-power. This is the gross, wicked error
of the liberals, that makes the kingdom an earthly, one-world government, which
will satisfy all the fleshly desires of godless mankind: plenty to eat and
drink; the gratification of every perverse sexual lust; the elimination of all
inconvenient persons—unborn babies, old people, sick people, and, eventually, orthodox
Christians; and the eradication of war and social strife.
把神的国当作是属肉体的，也是那些认为神的国最重要的实现就是建立一个属地的、政治的、荣耀可见的基督徒国家，那是基督在第二次降临前就会在世界上建立起来的国度。是的，他们会同意，有点不耐烦地，教会是神的国在目前的彰显。但是神的国至高的彰显，那最好、最完美的弥赛亚国度的形式，那最后要在诗篇72篇和类似的经文里应验的旧约预言的国度，会是那个未来的、地上的强权，要让万国都成为基督教的国家。
Viewing
the kingdom as carnal is also the error of those who suppose that the most
important realization of the kingdom of God will be an earthly, political,
visibly glorious Christian empire that Christ will rear up in the world before
His second coming. Yes, they will agree, somewhat impatiently, the church is a
manifestation of the kingdom at present. But the superior manifestation of the
kingdom of God, the Messianic kingdom in its best and fullest form, the kingdom
that finally fulfils the prophecy of the Old Testament in Psalm 72 and similar
passages will be that future, earthly world-power that will have Christianised
all nations.
为了驳斥这些谬误，也代表我们对神的国的正确认识，我们必须相信并承认神的国是属灵的。
Against
these errors and on behalf of the right understanding of the kingdom of God, we
must believe and confess that the kingdom of God is spiritual.
「基督教重建运动」（Christian
Reconstruction movement）之父，Rousas J. Rushdoony在他的书《愿你的国降临》（Thy Kingdom Come）里说到：「把神的国降格成属灵的，实际上是否认神的国。」（p.178）我很欣赏Rushdoony能看出这个关乎神国的基要问题，而又这么直率地表明出来。但我要直接反驳这个声明，且主张圣经的教导是，神在耶稣基督里的国度，基本上，也完全是一个属灵的领域。我也进一步主张，否认神的国是属灵的国度，就是在否认神的国。
In
his book, Thy Kingdom Come, Rousas J. Rushdoony, father of the Christian
Reconstruction movement, says this: "The reduction of the kingdom of God
to a spiritual realm is in effect a denial of the kingdom" (p. 178). I
appreciate that Rushdoony sees the fundamental issue concerning the kingdom and
states this issue bluntly. But in flat contradiction to this statement, I
maintain that Scripture teaches that the kingdom of God in Jesus Christ is
essentially and entirely a spiritual realm. I maintain further that every
denial of the spirituality of the kingdom is a denial of the kingdom of God.
值得注意的是，Rushdoony否定神的国是属灵的国度，是在这样的背景下说的，即他否认教会就是神的国。他说：「教会……并不是神的国，而是这国度的一部份」（p.178）。Rushdoony实践了他所宣讲的。在1991年他写到，基督教重建主义者的同工Gary North向世界宣告：「Rushdoony并不属于一间地方性的教会（不是任何教会的会员），在二十年内，他也没有领圣餐，除非他正在旅途上，在一间教会讲道，而那间教会采行的是开放性的圣餐（译按：即不管是不是会员都可以领圣餐），或者不清楚他的身份是不属于任何一个教会」（西敏信条，p.80）。
It is
significant that Rushdoony utters this denial, that the kingdom is spiritual,
in the context of his denial that the church is to be identified with the
kingdom: "The church ... is not to be identified as the kingdom of God,
but simply as a part of the kingdom" (p. 178). Mr. Rushdoony practiced
what he preached. Writing in 1991, fellow Christian Reconstructionist Gary
North informed the world that "Rushdoony does not belong to a local
church, nor has he taken communion in two decades, except when he is on the
road, speaking at a church that has a policy of open communion or is unaware of
his non-member status" (Westminster’s Confession, p. 80).
神的国是属灵的，从消极方面来解释，意思是神的国本质上不是属于地上的。它不受物理的力量——刀剑与它所带来的恐惧——所掌控。它并不会应许或提供属世的祝福和物品——属地的平安和物资的丰裕。它不会宣称地上任何国家是它的领土——巴勒斯坦、北美、苏格兰或荷兰。它也未拥有或表现任何属世的荣耀——权力、武器、人口、大小，或伟大的领袖（对属血气的人来说，圣经所描述的，被钉在十字架上的耶稣基督并不伟大）。当然，这个国度的国民也不是因为任何属世的善行、种族、性别、国藉、地位或成就才成为国民的。
In
explanation of the spirituality of the kingdom of God, negatively, the kingdom
is not earthly in nature. It does not consist of dominion by physical force—the
sword and its terror. It does not promise or provide earthly blessings and
goods—earthly peace and material prosperity. It does not claim any earthly
country for its territory—Palestine, North America, Scotland, or the
Netherlands. It does not possess or display any earthly glory—power, weapons, numbers,
size, or impressive leader (the Christ of the biblical gospel of the cross is
not impressive to the natural man). Indeed, its citizens are not citizens by
virtue of any earthly characteristic, whether race, sex, nationality, status,
or achievement.
因为神的国缺乏地上的性质，神的国就不是用五官可以认识的。这正是耶稣在约翰福音三3对尼哥德慕说的：「我实实在在地告诉你，人若不重生，就不能见神的国。」基督在路加福音十七20也教导同样的事情，当时祂正回应法利赛人的问题，「神的国几时来到？」耶稣回答说：「神的国来到不是眼所能见的。」神的国降临的方式是人的肉眼所不能见到的。
In
keeping with its unearthly nature, the kingdom of God cannot be known by man’s
physical senses. This is literally what Jesus said to Nicodemus in John 3:3:
"Except a man be born again, he cannot see the kingdom of God."
Christ taught the same thing in Luke 17:20 when, in response to the Pharisees’
question, when the kingdom of God should come, He said, "The kingdom of
God cometh not with observation." The kingdom comes without
"observation" in that the manner of its coming is invisible.
因此，神的国不像其他的（人类的）王国。它从根本上就不像其他王国，在本质上也不同于其他的国。它是另类的国度，有别于巴比伦、罗马、大英帝国、德国、现代以色列，或者美国。
The
kingdom of God, therefore, is unlike every other (human) kingdom. It is
radically unlike all other kingdoms. It is unlike all other kingdoms in
quality, in its essential nature. It is another kind of kingdom from that of
Babylon, Rome, the British Empire, Germany, modern Israel or the United States.
四、神的国是属灵的 The Kingdom Is Spiritual
「祂……把我们迁到祂爱子的国里。」（歌罗西书一13）"Who … hath translated us into the kingdom of his
dear Son" (Col. 1:13)
神的国是属灵的。它是属灵的统治或属灵的管治。它提供属天的好处。它创造并拥有一个属灵的领域。它反映属灵的荣耀。它也创造属灵的国民。
The
kingdom of God is spiritual. It is spiritual rule, or government. It affords
spiritual benefits. It creates and occupies a spiritual territory. It reflects
a spiritual glory. It creates a spiritual citizenry.
神的国并不像鲁益斯（C.S. Lewis）的《纳尼亚》（Narnia），或托尔金（J.R.R. Tolkien）的《中土大陆》（middle-earth），或罗琳（J. K. Rowling）的霍格华兹魔法与巫术学院（Hogwarts School of Witchcraft
and Wizardry）等作家所幻想出来、虚构的、幽灵的国度。它是一个真实的国度。它现在就在这个世界里，正运用它那无比的力量，创造并支持着它的子民，用那所向披靡的力量向前推进并扩展，摧毁敌人的武器和防卫。神的国对那些被神所拣选，已被重生而迁到祂国里的子民来说，是何等真实，以至于我们得以属灵的眼光看见这国，知道这国是坚固的，是确实存在的事实，其他属地的国度则是虚渺、短暂的影儿。
It is
not fantastic, imaginary, and ghostly, like C. S. Lewis’ Narnia, or J. R. R.
Tolkien’s middle earth, or J. K. Rowling’s Hogwarts School of Witchcraft and
Wizardry. It is a real kingdom. It is present in the world, exercising its
tremendous power, creating and empowering its citizens, advancing and enlarging
with invincible force, destroying the weapons and defences of its enemies. So
real is the kingdom of God to us who have been translated into it by being
begotten from above, so that we now have the spiritual sight of faith to see
it, that the kingdom of God is the solid, substantial reality, whereas all
earthly kingdoms are frail, fleeting shadows.
对极了，神的国是真实的，但它是属灵的实体。「属灵的」并不代表是虚幻的。只有对属肉体、属血气的人来说，「属灵」才是虚幻的（哥林多前书二9-16）。「属灵」是描述某种的实体。例如，有一种实体是物理界的实体，例如「美国」。但是也有一种属灵的实体，就是「神的国」。
Oh
yes, the kingdom of God is reality, but it is spiritual reality. Spiritual does
not mean unreal. Spiritual means unreal only to the unspiritual—the
materialist, the natural man (I Cor. 2:9-16). Spiritual describes the kind of
reality. There is a physical reality, for example, the United States of
America. There is a spiritual reality, namely, the kingdom of God.
我们不会怀疑属灵的实体，对吗？我们不会轻看属灵的实体，而看重属世的实体，对吗？我们没有变成粗鲁的达尔文唯物主义者，对吗？哥林多前书十五44-49解释了，为什么基督徒的终极盼望是一个完全属灵的身体，完全属灵的世界：
We do
not doubt spiritual reality, do we? We do not esteem spiritual reality less
than the physical and earthly, do we? We have not become crass Darwinian
materialists, have we? Why, as Christians, our ultimate hope is a spiritual
body in a perfectly, exclusively spiritual world, according to I Corinthians
15:44-49:
「所种的是血气的身体，复活的是灵性的身体。若有血气的身体，也必有灵性的身体。经上也是这样记着说：『首先的人亚当成了有灵的活人』；末后的亚当成了叫人活的灵。但属灵的不在先，属血气的在先，以后才有属灵的。头一个人是出于地，乃属土；第二个人是出于天。那属土的怎样，凡属土的也就怎样；属天的怎样，凡属天的也就怎样。我们既有属土的形状，将来也必有属天的形状。」
It is
sown a natural body; it is raised a spiritual body. There is a natural body,
and there is a spiritual body. And so it is written, The first man Adam was
made a living soul; the last Adam was made a quickening spirit. Howbeit that
was not first which is spiritual, but that which is natural; and afterward that
which is spiritual. The first man is of the earth, earthy: the second man is
the Lord from heaven. As is the earthy, such are they also that are earthy: and
as is the heavenly, such are they also that are heavenly. And as we have borne
the image of the earthy, we shall also bear the image of the heavenly.
4.1 国度的属灵性 The Spirituality of the Kingdom
神的国是属灵的国度，乃是主耶稣基督的灵所创造的。就像尼布甲尼撒王建立了巴比伦；富兰克林、杰弗逊、华盛顿，并其他人建立了美国；希特勒建立了纳粹德国。基督的灵亦创造了神的国。
As
spiritual, the kingdom of God is the creation of the Spirit of Jesus Christ.
Nebuchadnezzar created Babylon; Franklin, Jefferson, Washington, and others
created the United States; Hitler created Nazi Germany. The Spirit of Christ
created the kingdom of God.
其次，神的国是属灵的意思是，它的生命与能力来自复活的、高升的耶稣基督。在祂的复活里，祂已经进到全新的生命里，并领受不知名的能力，这是人类可以拥有且可以运用的最高生命、最伟大的能力：它是永不朽坏的，永远的生命！它是赐人生命的，战胜死亡的，并不可抵抗的力量！
The
kingdom of God is spiritual, in the second place, in that its life and power
are the life and power of the risen, exalted Jesus Christ. In His resurrection,
Jesus has passed into a new life and has received hitherto unknown power, the
highest life and greatest power that man can possess and wield: immortal,
eternal life! life-giving, death-overcoming, irresistible power!
这也是使徒在哥林多前书十五42所教导的。这里有灵性的身体——就是复活的主耶稣基督的身体。末后的亚当——耶稣基督——成了「叫人活的灵」。耶稣基督并与祂有关的任何事物也是属灵的。现今在世上的神的国，就等同于复活的耶稣基督的生命和能力。耶稣既然是属灵的，祂的国也必须是（也不得不是）属灵的。换句话说，哥林多前书十五章所描述的「神的国」既不是属血气的，亦不是属地的。
This
is the teaching of the apostle in I Corinthians 15:42ff. There is a spiritual
body: the body of the risen Jesus Christ. The last Adam—Jesus Christ—was made a
"quickening spirit." Jesus Christ and everything about Him is
spiritual. Now the kingdom of God in the world is simply the life and power of
the risen Jesus Christ in history. Since Jesus is spiritual, so is, and must be
(and cannot but be), His kingdom. In the language of I Corinthians 15, the
kingdom is not "natural," is not "earthy."
「神的国并不是属地的」这是何等真实！圣经亦以「天上的」来形容这国。这就是神国的本质、属性。它就是属于这一类的国度。神的国是耶稣基督天上的生命和能力闯入我们的世界。巴勒斯坦就是第一个滩头堡。然后，历经一段时间，这国扩展到整个世界，最后直到基督的日子，借着耶稣第二次来所带来的神迹奇事，基督的生命和能力将会更新整个创造，使这个世界成为完全的神的国。
So
much is it true that the kingdom of God is not earthy, that the Bible describes
it as heavenly. This is its nature, its quality. This is the kind of kingdom it
is. The kingdom of God is the heavenly life and power of Jesus Christ breaking
into our world. There is first a beachhead in Palestine. Then, over the years
the kingdom expands throughout the whole world, until finally in the Day of
Christ, by the wonder of the second coming, the life and power of Christ renew
the entire creation as the kingdom of God.
因此，神国有一些奥秘。当然，神国是有奥秘的。我们熟悉属世的国度：意图成为属地的、政治上的强权；对地上荣耀的贪念；地上政权对人民的威迫利诱；以属地的和平、昌盛为乐。但这个属灵的国度是全新的，和属地的国完全不同。
There
is something mysterious about the kingdom of God, therefore. Of course, there
is. We are familiar with earthly kingdoms: the will to earthly, political
power; the lust for earthly glory; earthly force terrifying or enthralling the
citizens; the enjoyment of earthly peace and prosperity. But this spiritual
kingdom is new and different.
不过，圣经启示了一些关于神国的事情，我们这些已经被迁移到这国的人已经开始经历到它的生命与能力。这个国度的特征是真理，这真理就是上帝的圣言——神默示的圣经的福音，包括律法。这个国度的特征是公义，这公义是罪人唯独借着信心被称义，并一生顺服神的律法。这个国度的特征是平安，这平安是靠着罪得赦免，并以圣洁与祂同行，得到内心的安稳，以及与神有一个和谐的关系。这个国度的特征是服事，这服事是承认耶稣基督的主权，遵行祂的旨意。这个国度的特征是昌盛，这昌盛就是丰厚的救恩。
Nevertheless,
Scripture reveals something of the spiritual kingdom, and we who have been
translated into it experience the beginnings of its life and power. The kingdom
is characterized by truth, and the truth is the Word of God—the gospel of
inspired Scripture, including the law. The kingdom is characterized by
righteousness, and righteousness is the justification of the sinner by faith
alone, followed by a life of obedience to the law of God. The kingdom is
characterized by peace, and peace is a tranquil, harmonious relation with God
by the pardon of sins and in the way of walking with Him in holiness. The
kingdom is characterized by service, and the service is confessing the Lordship
of Jesus Christ and doing His will. The kingdom is characterized by prosperity,
and the prosperity is the riches of salvation.
4.2 圣经论到国度的属灵性Scripture on the Spirituality
of the Kingdom
圣经教导，神的国是属灵的。在第一世纪中期写给在歌罗西众圣徒的书信，说明了这国并不是属地的、肉眼可看的、政治性的基督徒国度。使徒在这里宣告，每一个已重生并相信福音的信徒，已经被迁到神爱子的国度里，就是进入了弥赛亚的国度（歌罗西书一13）。一方面，这驳斥了「基督的国是一个未来的、千禧年的犹太国家和世上的强权」这种错误的观点。另一方面，它也同样驳斥了国度是属地的一切概念。如果我们这些已经相信福音的人，现在已经在这个国度里（歌罗西书一13已经向我们保证，我们是在神的国里），那么，这个国度就是现在，也是属灵的。如果保罗和歌罗西的信徒已经在基督的国里（歌罗西书一13说他们的确在神的国里），基督的国就已经在五旬节，以属灵的国度闯入这世界。
Scripture
teaches that the kingdom is spiritual. Writing to the saints at Colosse in the
middle of the first century A.D., when there certainly was no earthly, visible,
political Christian kingdom, the apostle declared that every one who is born
again and believes the gospel has thereby been transferred into the kingdom of
the Son of God’s love, that is, into the Messianic kingdom of God (Col. 1:13).
On the one hand, this demolishes the notion that the kingdom of Christ is a
future, millennial, Jewish state and world-power. On the other hand, it
likewise demolishes all earthly conceptions of the kingdom. If we who believe
the gospel are now in the kingdom (and Colossians 1:13 assures us that we are),
the kingdom is present and spiritual. If Paul and the Colossian Christians were
already in the kingdom of Christ (and Colossians 1:13 says that they were), the
kingdom of Christ broke into the world on the day of Pentecost as a spiritual
kingdom.
如此，耶稣在约翰福音十八36回答彼拉多的问题时所说的话，「我的国不属这世界」，对我们理解神的国就是至为关键的。我们可以确定的是，耶稣在这里描述了天国的根源。祂是君王，千万不要搞错了，祂的确拥有一个国度：「我的国」。不过，这个国度，不是从这世界而来的，而是从天上来的。这起源也决定了它的本质。它并不属于这世界，而是属于另一个世界，它是天上的国度。
Then,
there is Jesus’ word to Pilate in John 18:36, a word that is absolutely crucial
to the right understanding of the kingdom: "My kingdom is not of this
world." To be sure, Jesus described the origin of His kingdom. He is king.
Make no mistake about it. He has a kingdom: "My kingdom." This
kingdom, however, does not originate in this world. It originates from heaven.
But the origin determines its nature. It is not this-worldly, but
other-worldly. It is heavenly.
证据既简单又充足。首先，这取决于国度的本质。来自天上的，特别是来自神借着被钉十字架并复活的耶稣基督，靠着基督的灵的国度，必定和它的来源一样，也是属天的。
The
proof is plain and abundant. First, it stands in the nature of the case. That
which comes from heaven, specifically, from God through the crucified and risen
Christ in the Spirit of Christ, must be as heavenly as its source.
第二，这国属天的本质已经在耶稣所描绘关于神国的起源被指明出来了：祂的仆人不用争战。他们不需要从死里救出他们的君王。他们不需要用战争来扩展这个国度。他们不需要靠武力、威吓去扩展或是捍卫这个国度。耶稣也禁止他们这么做，就像约翰福音十八10-11耶稣在客西马尼园对彼得的教导：「收刀入鞘吧」。
Second,
the heavenly nature of the kingdom is indicated by the implication that Jesus drew
from the heavenly origin of His kingdom: His servants do not fight. The
servants do not fight to defend their king from death. They do not fight to
promote the kingdom. They do not use physical force, or the threat of it, to
extend or maintain the kingdom. Jesus referred to the prohibition against
physical force that He had given to Peter in the garden: "Put up thy sword
into the sheath" (John 18:10-11).
直到这个世代结束，这都是保护、扩展神的国度的律法。这里也明确说到，神的国是属灵的。神的国既是属灵的，就只能以属灵的方法来扩展和守卫。这个属灵的方法就是「神的道」（哥林多后书十3-5）。
This
is a law concerning the defence and promotion of the kingdom until the end of
this age. Unmistakably, it describes the kingdom as spiritual. Being spiritual,
the kingdom of God can only be promoted and defended by spiritual means. This
spiritual means is the Word of God (II Cor. 10:3-5).
第三，耶稣对神国起源的描述，也是祂对神国本质的描述，可以在约翰福音十八37得到证明，那里说祂建立并宣扬这国，是为真理作见证。神的国是有史以来最奇怪的国度。英国首相丘吉尔（Winston Churchill）在战时曾对地上的国度有这样的评论：「战争来时，第一个受害者就是真理。」虽然在历史里，神的国经常有战争，但它只透过真理来捍卫、促进这国。这是基督所作的清楚见证，说明祂的国是属天的。
Third,
that Jesus’ description of the origin of His kingdom was also the description
of its heavenly nature is proved from Jesus’ statement in John 18:37 that He
establishes and promotes His kingdom by bearing witness to the truth. The
kingdom of God is the oddest kingdom that ever there was. Winston Churchill
once remarked about all earthly kingdoms in wartime that "the first
casualty of war is truth." Although the kingdom of God is always at war in
history, it employs only the truth for its defence and advancement. This is
clear testimony by Christ that His kingdom is heavenly.
第四，彼拉多根据耶稣在36节所说的话——「我的国不属这世界」——所得出的结论，也证明神的国属天的性质。彼拉多的总结是耶稣的国对罗马政府并不构成威胁，那只是犹太领袖罗织的罪名——即耶稣要透过武力与革命密谋政变。「我查不出他有甚么罪来。」（约翰福音十八38），这是罗马帝国的代表的裁决，别忘了，彼拉多对敌对罗马的君王和国度具有和老鹰一样非常敏锐的视野。
Fourth,
there is proof of the heavenly nature of the kingdom of God in the conclusion
that Pilate came to on the basis of Jesus’ word in verse 36, "My kingdom
is not of this world." Pilate concluded that the kingdom of Jesus was no
threat to Rome as the Jewish leaders had made it out to be—a threat by plots of
sedition, by physical force, by revolution. "I find in him no fault"
was the verdict of the representative of Rome, who had an eagle-eye for rival
kings and kingdoms (John 18:38).
耶稣在约翰福音十八33-40节所教导关于神国的起源，决定了它属天的本质。以下是James Bannerman（一位苏格兰长老会的学者）对神国的理解：
The
heavenly origin of the kingdom of God, taught by Jesus in John 18:33-40,
determines its heavenly nature. This was the understanding of the Scottish
Presbyterian, James Bannerman.
「基督试图要彼拉多醒悟过来，让他认识到祂的教会的本质。祂的教会并不像世界上任何的政权，是透过武力来建立或维持的；祂告诉他，祂的国度的本质与权柄都是属灵的，因此不会成为国家嫉妒的对象，它不会侵害国家的权柄或司法管辖权。」（The Church of
Christ, Edinburgh, 1974, vol. 2, p. 163）
Christ
seeks to disabuse the mind of Pilate, in regard to the nature of His Church, of
the idea that it might be like any of the powers of this world, established or
upheld by force; He tells him that it is spiritual in its nature and authority,
and therefore not liable to become an object of jealousy to the state, as
trenching upon its authority or jurisdiction (The Church of Christ [Edinburgh,
1974], vol. 2, p. 163).
罗马书十四17也对神的国下了实质的定义，证明国度是属灵的，而非属肉体的：「因为 神的国不在乎吃喝，只在乎公义、和平，并圣灵中的喜乐。」这些属灵的具体事务，正是这国的本质。神的国绝对不像地上的任何事物。
The
virtual definition of the kingdom of God in Romans 14:17 proves the kingdom to
be spiritual, not physical: "The kingdom of God is not meat and drink; but
righteousness, and peace, and joy in the Holy Ghost." These spiritual
realities are what the kingdom essentially is. The kingdom of God is not
anything earthly whatever.
对与神的国的属灵性质，经常引起很多人的厌恶。许多人错解了神的国的属性，实在令我们感到悲伤。但这并不令人感到意外，因为这就像耶稣那个时代的犹太人，也被弥赛亚君王与国度的观念所冒犯一样。（如果想更多了解关于属灵的弥赛亚国度，并反驳关于基督教重建派（Christian
Reconstruction）的属世国度的观点，请参考以下网址：David Engelsma,
Christ’s Spiritual
Kingdom: A Defence of Reformed Amillennialism [Redlands, CA: The Reformed
Witness, 2001]—available from the
CPRF Bookstore.）
The
spirituality of the kingdom of God is offensive to multitudes today. That many
stumble over the spiritual nature of the kingdom of God grieves us. But it does
not surprise us. Exactly this was the offence of the kingship and kingdom of
the Messiah to the Jews of Jesus’ own day. (For a fuller defence of the
spirituality of the Messianic kingdom of God, especially against the carnal
kingdom of Christian Reconstruction, see David Engelsma, Christ’s Spiritual
Kingdom: A Defence of Reformed Amillennialism [Redlands, CA: The Reformed
Witness, 2001]—available from the CPRC Bookstore).
