圣经对神的国有何看法？
As we explore the powerful concept of the Kingdom of God in Sacred Scripture, we must approach it with both scholarly rigor and spiritual openness. The Bible presents us with a vast web of teachings about God’s Kingdom, inviting us to contemplate its nature and significance in our lives and in the world.
In the Old Testament, we find the foundations of this concept. The prophets spoke of a time when God’s rule would be established on earth, bringing justice, peace, and restoration. Isaiah 9:7 proclaims, “Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever.”
As we turn to the New Testament, we see the Kingdom of God take center stage in the ministry of Jesus Christ. It is, in fact, the core of His message. Mark 1:15 tells us, “The time has come,” he said. “The Kingdom of God has come near. Repent and believe the good news!” Here, we see that the Kingdom is not merely a future reality but something that has drawn near in the person and work of Christ.
耶稣经常用比喻来说明王国的本质。 在马太福音13章中，我们找到了这些王国比喻的集合。 王国被比作芥菜种子，强调它从小开始的生长（马太福音13:31-32）。 它被比作酵母，说明它的变革能力（马太福音13:33）。 这些图像表明，王国以微妙而强大的方式运作，通常看不见但影响深远。
The Apostle Paul further develops our understanding of the Kingdom. In Romans 14:17, he writes, “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit.” This passage highlights the spiritual and ethical dimensions of the Kingdom, reminding us that it is not primarily about external observances but about inner transformation.
Psychologically we can see how the concept of the Kingdom of God addresses deep human needs for purpose, belonging, and hope. It offers a vision of a world renewed and restored, providing meaning in the face of life’s challenges.
Historically, we must recognize how this teaching has shaped Christian thought and practice through the centuries. The early Church lived in eager anticipation of the Kingdom’s fullness, a hope that has continued to inspire believers throughout history.
The Bible presents the Kingdom of God as a layered reality – present yet future, spiritual yet with earthly implications, hidden yet transformative. It is God’s reign breaking into human history, calling us to repentance, faith, and a new way of living. As we contemplate these teachings, let us be inspired to seek first His Kingdom and His righteousness, trusting in His promise and participating in His work of renewal in our world. In this pursuit, we are encouraged to study the teachings and parables found in scripture, as they illuminate the path towards 在圣经中理解神的旨意 以及它如何适用于我们的日常生活。 通过培养符合他声音的心，我们使我们的行为与他的目的保持一致，从而成为他正义和爱的工具。 让我们致力于实现王国的原则，使其不仅能够塑造我们的生活，也塑造我们周围的社区。
神的国是物质的地方还是属灵的概念？
In the Gospels, we find Jesus speaking of the Kingdom in ways that suggest both spiritual and physical dimensions. On one hand, He declares in Luke 17:21, “The Kingdom of God is within you,” indicating an internal, spiritual reality. Yet, He also teaches His disciples to pray, “Your Kingdom come, Your will be done, on earth as it is in heaven” (Matthew 6:10), suggesting a physical manifestation of God’s reign.
Psychologically we might understand this apparent paradox as reflecting the holistic nature of human experience. We are beings of both spirit and matter, and our deepest longings often encompass both realms. The concept of God’s Kingdom speaks to our desire for inner peace and spiritual fulfillment, as well as our hope for a just and harmonious world.
从历史上看，我们看到不同的基督教传统如何强调王国的各个方面。 有些人专注于它的未来，末世论的维度，期待基督在地球上的统治。 其他人强调它现在的精神现实，体现在信徒和教会的生活中。 这些观点之间的紧张关系一直是整个教会历史上辩论和丰富神学反思的源泉。
The Jewish concept of “kingdom” in Jesus’ time was not primarily about a place, but about the reign or rule of a king. Thus, when Jesus speaks of God’s Kingdom, He is referring first and foremost to God’s sovereign rule. This rule has spiritual dimensions, as it involves the transformation of hearts and minds. Yet it also has tangible, “physical” implications for how we live in the world.
The Apostle Paul helps us understand this dual nature of the Kingdom. In 1 Corinthians 15:50, he states that “flesh and blood cannot inherit the kingdom of God,” suggesting a spiritual reality. Yet in Romans 8:19-22, he speaks of all creation groaning for redemption, indicating that God’s Kingdom has implications for the physical world.
我会观察到，这种对王国的分层理解可以为我们的精神生活与我们对世界的参与相结合提供一个强大的框架。 它鼓励我们寻求内在的转变，同时也为社会的正义与和平而努力。
The Kingdom of God is best understood not as an either/or proposition between physical and spiritual, but as a both/and reality. It is God’s reign breaking into our world, transforming hearts and minds, and gradually renewing all of creation. This Kingdom is already present in the lives of believers and in the yet we also await its full manifestation at the end of time.
耶稣在他的教导中如何描述神的国？
One of the most striking features of Jesus’ teaching on the Kingdom is His use of parables. In Matthew 13, we find a collection of these “Kingdom parables.” Jesus likens the Kingdom to a mustard seed (Matthew 13:31-32), emphasizing its growth from small, seemingly insignificant beginnings to something of great significance. This image speaks to both the humble origins of God’s work in the world and its ultimate, far-reaching impact.
In the same chapter, Jesus compares the Kingdom to yeast that a woman mixed into a large amount of flour (Matthew 13:33). This parable highlights the transformative power of the Kingdom, working quietly yet pervasively to change the entire “batch” – a powerful metaphor for how God’s reign can transform individuals and societies.
耶穌也以偉大的價值來描述王國，值得犧牲一切來獲得。 在隐藏的宝藏和巨大价格的珍珠（马太福音13:44-46）的比喻中，他将王国描绘成超越价值的东西，邀请他的听众重新调整他们的生活围绕它的现实。
在心理上，我们可以看到这些不同的图像如何解决人类经验和动机的不同方面。 增长的比喻说明了我们对希望和发展能力的需要。 价值的形象吸引了我们对意义和目的的渴望。 它们共同提出了一个令人信服的愿景，可以塑造我们对现实及其地位的理解。
Importantly, Jesus also spoke of the Kingdom as a present reality, not merely a future hope. In Luke 17:20-21, He declares, “The Kingdom of God does not come with observation… For , the Kingdom of God is within you.” This teaching challenges us to recognize God’s reign as an immediate, internal reality, even as we await its full manifestation.
At the same time, Jesus taught His disciples to pray, “Your Kingdom come” (Matthew 6:10), indicating that the Kingdom is also something yet to be fully realized. This tension between the “already” and the “not yet” of the Kingdom has been a rich source of theological reflection throughout Church history.
Jesus also associated the Kingdom with a call to repentance and a new way of living. In Mark 1:15, He proclaims, “The time is fulfilled, and the Kingdom of God is at hand. Repent, and believe in the gospel.” This links the reality of God’s Kingdom with a transformation of heart and mind, inviting us to align our lives with God’s reign.
Historically, we must recognize how revolutionary these teachings were in Jesus’ context. While many of His contemporaries expected a political or military manifestation of God’s Kingdom, Jesus presented a vision that was at once more intimate and more cosmic, encompassing personal transformation and global renewal.
Jesus’ descriptions of the Kingdom of God present us with a layered reality that is both present and future, internal and external, humble in its beginnings yet cosmic in its scope. It is a Kingdom that calls for our complete allegiance, promising transformation and fulfillment beyond our imagining. As we contemplate these teachings, let us open our hearts to the reality of God’s reign, allowing it to shape our lives and our world.
神的国和天国有什么区别？
The phrase “Kingdom of Heaven” appears almost exclusively in the Gospel of Matthew, while “Kingdom of God” is used more broadly throughout the New Testament. This distinction has led to much scholarly discussion about Matthew’s unique usage.
Historically we must consider the Jewish context in which Matthew was writing. Many scholars believe that Matthew, writing primarily for a Jewish audience, used “Kingdom of Heaven” out of reverence for the divine name. In Jewish tradition, there was a reluctance to use God’s name directly, and “Heaven” was often used as a circumlocution for “God.” This cultural sensitivity on Matthew’s part demonstrates the importance of understanding Scripture in its historical context.
But we must be cautious about drawing too sharp a distinction between these terms. In parallel passages across the Gospels, we often find “Kingdom of Heaven” in Matthew where the other evangelists use “Kingdom of God,” suggesting that the terms were understood to refer to the same reality.
Psychologically, we might reflect on how these different phrasings might resonate with various individuals. “Kingdom of God” emphasizes the personal nature of God’s rule, while “Kingdom of Heaven” might evoke a sense of transcendence and otherworldliness. Both aspects are important for a full understanding of God’s reign.
Theologically, some have suggested that “Kingdom of Heaven” places more emphasis on the future, eschatological aspect of God’s reign, while “Kingdom of God” might more readily encompass both present and future dimensions. But a careful reading of the Gospels shows that both terms are used to describe the Kingdom as both present and future reality.
In Matthew 19:23-24, we find an interesting juxtaposition of both terms: “Then Jesus said to his disciples, ‘Truly I tell you, it is hard for someone who is rich to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’” This parallel usage strongly suggests that Matthew viewed the terms as synonymous.
In the other Gospels and the rest of the New Testament, “Kingdom of God” is used to encompass all the aspects that Matthew expresses with “Kingdom of Heaven.” This includes both present and future dimensions, both spiritual and physical aspects of God’s reign.
From a pastoral perspective, we should be careful not to create a false dichotomy between these terms. Both point us toward the reality of God’s sovereign rule breaking into human history, calling us to repentance, faith, and a new way of living.
While “Kingdom of Heaven” and “Kingdom of God” may have slight nuances in usage, particularly in Matthew’s Gospel, they fundamentally refer to the same reality – God’s reign, initiated in Christ, present now in mystery, and to be fully manifested at the end of time. Let us not be distracted by terminological differences, but rather focus on the powerful truth they convey: that in Christ, God’s rule has drawn near, inviting us to participate in His work of renewal and transformation in our world.
基督徒怎样才能进入神的国度？
这个问题触动了我们基督徒信仰和生活的核心。 当我们探索如何进入神的国时，我们必须以神学的深度和牧灵的关怀来解决这个问题，认识到这不仅仅是一个学术问题，而是关系到我们永恒命运的问题。 理解救恩的本质要求我们深入研究圣经，检查上帝通过他的儿子耶稣基督延伸到人类的恩典。 我们也必须承认 神的主權解釋 through the biblical narrative, where His divine will orchestrates the unfolding of history and the destiny of each soul. Thus, our inquiry becomes not just about personal beliefs, but about embracing the transformative power of faith that shapes our lives in the light of God’s overarching plan.
We must emphasize that entering the Kingdom of God is not something we can achieve by our own efforts alone. It is, fundamentally, a gift of God’s grace. As Jesus tells us in John 3:3, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” This spiritual rebirth is not something we can bring about ourselves, but is the work of God’s Spirit in our lives.
But this does not mean we are passive in the process. Jesus calls us to respond to God’s gracious initiative. In Mark 1:15, He proclaims, “The time has come. The kingdom of God has come near. Repent and believe the good news!” Here we see two key elements of our response: repentance and faith.
Repentance, Psychologically involves a fundamental reorientation of our lives. It’s not merely feeling sorry for our sins, but a radical change of mind and heart that leads to a new way of living. It means turning away from self-centeredness and turning towards God and His purposes.
在这种情况下，信仰不仅是知识分子对某些真理的同意，而且是对基督的全心全意的信任和承诺。 它涉及将我们的生命托付给他，并与他的国度价值观和目的保持一致。
Jesus also emphasizes the importance of childlike trust and humility in entering the Kingdom. In Matthew 18:3, He states, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.” This challenges our adult tendencies towards self-sufficiency and pride, calling us to a posture of dependence on God.
Historically, we see how the early Church understood entering the Kingdom in terms of baptism and incorporation into the Christian community. Acts 2:38 records Peter’s call: “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” This reminds us that entering the Kingdom is not just an individual matter, but involves becoming part of the Body of Christ.
Entering the Kingdom is not a one-time event, but an ongoing process of growth and transformation. Paul speaks of this in Colossians 1:13-14, saying that God “has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.” Yet he also urges believers to continue growing in their faith and living out Kingdom values.
Jesus’ teachings also emphasize that entering the Kingdom involves a radical reordering of our priorities. In Matthew 6:33, He instructs us to “seek first his kingdom and his righteousness.” This means putting God’s purposes above our own desires and ambitions, allowing His reign to shape every aspect of our lives.
From a pastoral perspective, we must recognize that this process of entering and growing in the Kingdom can be challenging. It often involves struggle, sacrifice, and the painful letting go of old ways of thinking and living. Yet it also brings powerful joy, peace, and fulfillment as we align ourselves more fully with God’s purposes.
Entering the Kingdom of God is both a gift we receive and a calling we pursue. It begins with God’s gracious initiative, to which we respond in repentance and faith. It involves a lifelong process of growth and transformation as we allow God’s reign to permeate every aspect of our lives. Let us, therefore, continually open ourselves to God’s grace, seeking His Kingdom above all else, trusting that as we do so, we will experience the fullness of life that Christ promises.
教会在神的国度中扮演什么角色？
Historically, we see that from its earliest days, the Church understood itself as the community of those who had accepted the message of the Kingdom proclaimed by Jesus. The Acts of the Apostles portrays the early Christian community as a foretaste of the Kingdom, sharing all things in common and living in harmony (Acts 2:42-47). This radical way of life was a powerful testimony to the transformative power of God’s reign.
I have noticed that the Church provides a crucial sense of belonging and identity for believers. In a world often marked by isolation and fragmentation, the Church offers a community where individuals can experience the love, acceptance, and unity that characterize God’s Kingdom. This sense of belonging to a greater purpose and community can have powerful effects on mental and spiritual well-being.
The Church also plays a vital role in proclaiming the Gospel of the Kingdom. Jesus commissioned His disciples to “go and make disciples of all nations” (Matthew 28:19), and this remains a central mission of the Church today. Through evangelization, catechesis, and the celebration of the sacraments, the Church invites all people to enter into the life of the Kingdom.
The Church is called to be an agent of transformation in the world, working to align earthly realities more closely with the values of God’s Kingdom. This involves promoting justice, peace, and reconciliation in society. As the Second Vatican Council taught, the Church serves as a “leaven and, as it were, the soul of human society in its renewal by Christ and transformation into the family of God” (Gaudium et Spes, 40).
The Church’s role in the Kingdom of God also involves a prophetic dimension. Like the prophets of old, the Church is called to speak God’s truth to the powers of this world, challenging injustice and calling for conversion. This prophetic voice reminds us that the fullness of God’s Kingdom is yet to come and that we must continually work and pray for its coming.
At the same time, we must humbly acknowledge that the Church is not identical with the Kingdom of God. As an institution composed of fallible human beings, the Church often falls short of fully embodying the values of the Kingdom. Yet, even in its imperfection, the Church remains a sacrament of the Kingdom, pointing beyond itself to the ultimate fulfillment of God’s reign.
早期的教父们对神的国有何教导？
Historically we see that the concept of the Kingdom of God was central to the thought of many Patristic writers. They grappled with how to understand and articulate this key element of Jesus’ teaching in the context of their own times and cultures.
One of the earliest post-apostolic writings, the Didache (late 1st or early 2nd century), echoes Jesus’ prayer in its liturgical formula: “May your Church be gathered together from the ends of the earth into your Kingdom” (Didache 9:4). This reflects an understanding of the Kingdom seeing it manifested in the unity of the Church under its bishops. He wrote, “Where Jesus Christ is, there is the Catholic Church” (Letter to the Smyrnaeans, 8), implying a close connection between Christ’s presence, the and the Kingdom.
Justin Martyr (c. 100-165 AD) focused on the future dimension of the Kingdom, associating it with the second coming of Christ and the resurrection of the dead. He argued against those who expected an earthly, political kingdom, insisting instead on a spiritual understanding of God’s reign.
里昂的Irenaeus（公元130-202年）对王国有了更全面的了解。 他认为它涵盖了所有的救赎历史，从创造到最终的完成。 对于Irenaeus来说，王国已经存在于教会中，但只有在末日才会达到它的丰满。
亚历山大的奥利根（公元184-253年）提供了更寓言的解释。 他首先将王国理解为神在信徒灵魂中的统治。 这种内在的精神理解将对后来的神秘传统产生强大的影响。
I find it fascinating to observe how these early thinkers wrestled with the tension between the “already” and “not yet” aspects of the Kingdom. This tension reflects the human experience of living between promise and fulfillment, a dynamic that continues to shape our spiritual and psychological lives today.
Augustine of Hippo (354-430 AD) further developed this theme in his monumental work “The City of God.” He saw the Kingdom of God as partially realized in the Church but ultimately transcending all earthly institutions. Augustine’s vision of two “cities” – the earthly city and the heavenly city – provided a framework for understanding the relationship between the the world, and the Kingdom of God that would influence Western thought for centuries.
雖然早期的教父對王國有不同的觀點，但他們普遍同意某些關鍵點：
王国与耶稣基督的人和工作密切相关。
它有现在和未来的两个方面。
它涉及个人和更广泛的创造的转变。
它呼吁信徒对信仰和道德生活的回应。
Let us also remember that the early Fathers’ teachings on the Kingdom were not mere intellectual exercises. They were pastoral in nature, aimed at encouraging believers to live in light of God’s reign. I urge you to let these ancient wisdom shape your own understanding and experience of God’s Kingdom today.
May we, like our forebears, continue to pray and work for the coming of God’s Kingdom, living as citizens of heaven even as we journey on earth. For as Tertullian beautifully expressed, “The Kingdom of God brethren, is beginning to be at hand” (On the Resurrection of the Flesh, 22).
神的国与救恩有什么关系？
Historically we see that Jesus began His public ministry by proclaiming, “The time is fulfilled, and the Kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). This proclamation links the coming of the Kingdom with the call to repentance and faith – key elements of salvation. Throughout the Gospels, Jesus consistently connects the Kingdom with the offer of salvation, healing, and restoration.
The early Church understood salvation not merely as individual rescue from sin, but as entrance into and participation in God’s Kingdom. As the Apostle Paul writes, God “has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13-14). Here we see salvation described in terms of a change of allegiance and citizenship – from the kingdom of darkness to the Kingdom of God.
I have noticed that this understanding of salvation as entry into God’s Kingdom addresses our deep human need for belonging, purpose, and transformation. It offers not just forgiveness, but a new identity and a new way of being in the world. This holistic view of salvation can have powerful implications for mental and spiritual well-being, providing a framework for healing and growth.
Theologically, we can say that the Kingdom of God is both the means and the goal of salvation. It is the means in that through Christ’s inauguration of the Kingdom, the power of sin and death is broken, making salvation possible. As Jesus declared, “If it is by the finger of God that I cast out demons, then the Kingdom of God has come upon you” (Luke 11:20). The miracles and exorcisms of Jesus were signs that the saving power of God’s Kingdom was breaking into the world.
At the same time, the Kingdom is the goal of salvation. We are saved not only from sin and death but for life in God’s Kingdom, both now and in its future fullness. As our Lord taught us to pray, “Thy Kingdom come” (Matthew 6:10), we recognize that the complete realization of God’s reign is the ultimate aim of God’s salvific work.
This understanding helps us see salvation not as a one-time event, but as an ongoing process of transformation. As we live under God’s reign, we are continually being saved – liberated from the power of sin and conformed more fully to the image of Christ. In psychological terms, we might describe this as a journey of healing, integration, and maturation.
The link between the Kingdom and salvation reminds us that God’s saving work has both individual and cosmic dimensions. While personal conversion is essential, salvation also involves the redemption of all creation. As Paul writes, “the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Romans 8:21).
这种与王国有关的救恩的全面观点对我们作为基督徒的生活方式具有重要意义。 它呼唤我们：
拥抱对救赎的全面理解，包括生活的方方面面。
Participate actively in God’s Kingdom work of healing, justice, and reconciliation.
Live in hopeful anticipation of the Kingdom’s future fullness.
Recognize the social and ecological dimensions of God’s saving work.
神的国是现在还是只在将来？
As we ponder this powerful question about the temporal nature of God’s Kingdom, we find ourselves at the heart of a mystery that has captivated Christian thought for centuries. The answer, as is often the case with divine realities, is not a simple either/or, but a rich both/and.
Historically we see that Jesus proclaimed the Kingdom of God as both imminent and already present. He declared, “The Kingdom of God is at hand” (Mark 1:15), suggesting its nearness, while also stating, “The Kingdom of God is in your midst” (Luke 17:21), indicating its current reality. This tension between the “already” and the “not yet” aspects of the Kingdom has been a central theme in Christian eschatology throughout the ages.
The early Church lived in this tension, experiencing the power of God’s reign in their midst through the Holy Spirit, while also eagerly anticipating the full manifestation of the Kingdom at Christ’s return. As the Apostle Paul wrote, we now see “in a mirror dimly, but then face to face” (1 Corinthians 13:12), capturing this interplay between present experience and future hope.
I have noticed that this understanding of the Kingdom as both present and future resonates deeply with human experience. We often live in the tension between what is and what will be, between current realities and future aspirations. This “already/not yet” dynamic of the Kingdom can provide a meaningful framework for navigating life’s challenges and fostering resilience.
Theologically, we can say that the Kingdom of God was inaugurated with the coming of Christ. His life, death, and resurrection marked the decisive inbreaking of God’s reign into human history. The miracles of Jesus, His authority over evil spirits, and His forgiveness of sins were all signs that the Kingdom was present in and through Him.
Yet, we also recognize that the Kingdom has not yet come in its fullness. We still witness sin, suffering, and death in our world – realities that will be fully overcome only at the consummation of God’s Kingdom. As Jesus taught in the parable of the wheat and the tares (Matthew 13:24-30), the Kingdom grows amidst the realities of this present age, awaiting the final harvest.
这种对王国现在和未来的理解具有几个重要意义：
It calls us to live with a sense of “inaugurated eschatology,” recognizing God’s reign as a current reality while also longing for its complete fulfillment.
It encourages us to look for and celebrate signs of the Kingdom in our midst – acts of love, justice, healing, and reconciliation that reflect God’s reign.
It motivates us to participate actively in God’s Kingdom work, knowing that our efforts have eternal significance.
它在面对目前的痛苦时提供了希望，向我们保证，我们现在看到的不是最终的现实。
It shapes our prayer life, as we continue to pray “Thy Kingdom come” (Matthew 6:10), acknowledging both the present and future aspects of God’s reign.
From a pastoral perspective, this understanding of the Kingdom can be deeply comforting and empowering. It assures us that God is at work here and even in the midst of life’s challenges. At the same time, it gives us hope for the future, knowing that the best is yet to come.
哪些圣经经文有助于解释神的国度？
We must turn to the words of our Lord Jesus Christ, who made the proclamation of the Kingdom the heart of His earthly ministry. In Mark 1:15, Jesus declares, “The time is fulfilled, and the Kingdom of God is at hand; repent and believe in the gospel.” This verse encapsulates the urgency and immediacy of the Kingdom, while also highlighting the response it requires from us – repentance and faith.
In the Beatitudes, Jesus provides a beautiful description of the values and characteristics of those who belong to the Kingdom. “Blessed are the poor in spirit, for theirs is the Kingdom of heaven” (Matthew 5:3). This verse, along with the other Beatitudes, paints a picture of the Kingdom that often stands in stark contrast to worldly values, challenging us to reorient our lives according to God’s reign.
Jesus also used parables to explain the nature of the Kingdom. In Matthew 13:31-32, He says, “The Kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree.” This parable speaks to the Kingdom’s humble beginnings and its eventual, all-encompassing growth – a theme that resonates throughout salvation history.
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