目录
一、介绍
二、国度的福音
福音的宣告
上帝的国度
毫不动摇的主权
正在彰显的国度
不断发展的意义
以色列的失败
以色列的盼望
三、国度的降临
盼望
三重得胜
失败
得救
四、结论
一、介绍
每次你读一个非常复杂的故事，都会很容易陷在它的许多细节中。但避免此麻烦的一个方法，就是认出这故事那些重要部分，然后不断地回顾它们。常常牢记这些主要的元素，我们就能明白细节是怎样联系在一起的。在很多方面，认识新约《圣经》的神学也面临类似的情形。我们开始挖掘这些经文的时候，会发现如此多的细节，很容易就会失去我们的方向。所以我们需要很小心认出新约《圣经》中的主要观念，然后一次又一次归回到这些观念当中。
这是我们这个系列，《新约的国度与圣约》的第二课，我们给这一课定的标题是，《上帝的国度》。我们在这一课要指出，新约《圣经》其中一个最突出的教导，就是 上帝的国度。
我们将要看到， 上帝的国度这主题在新约《圣经》中如此重要，按照正确的理解，新约神学就是国度神学，换言之，新约《圣经》作者所写的每一件事，都在某种程度上专注于解释和进一步阐述 上帝的国度。
我们要从两方面探索新约神学中 上帝的国度这突出观念。首先，我们要看新约《圣经》作者说的国度的福音，或好消息。第二，我们要指出，国度的降临是怎样影响他们所写的一切。这两个主题要帮助我们看到， 上帝国度这教义是在支持着新约《圣经》的每一个层面。让我们先从国度的福音开始。
每一个熟悉新约《圣经》的人都知道，它的神学非常复杂。但是，如果有一种新约《圣经》的教导，是每一个人都应当努力明白和应用在生活当中的，那就是福音了。事实上我们当中许多人都会认同，如果我们不明白基督的福音，那么我们理解新约神学每一方面的能力都会受到严重限制。但这引发出一个严肃的问题，为什么福音，或者说好消息，在新约神学中如此至关重要？为什么它显然不仅仅只是新约《圣经》中许多教义的其中一个？正如我们将要看到的，福音在新约神学中如此重要，这是因为它与关于 上帝国度这范围更广阔的教导有关。关于 上帝国度的福音，这个教义塑造了新约神学的每一个层面。
我们要分三步来看国度的福音。首先，我们要来思想福音的含义。第二，我们要探索 上帝的国度这个基本概念。第三，我们要追溯这个主题在《圣经》历史中不断发展的意义。让我们首先来看 上帝国度福音的含义。
耶稣在路加福音4章43节是这样概括他工作的目的：
「我……必须……传 上帝国的福音。」（路加福音4章43节）虽然「福音」这个词在路加福音4章43节只出现过一次，但福音的概念实际上在这节经文里出现了两次。「福音」或「好消息」这个词来自于希腊文名词εὐαγγέλιον(euangelion)，这个术语在新约《圣经》中出现了七十六次。εὐαγγέλιον这个词的词源，表明它的意思就是「美好的宣告」，或者「美好的信息」。
但是请注意，耶稣在这节经文中也说，他「必须传」这福音。翻译为「传」的希腊文是 εὐαγγελίζω(euangelizo)这个动词，这术语和εὐαγγέλιον一样，来自于希腊文术语的同一个词族，意思就是「去传、或宣告福音」，它在新约《圣经》中出现了五十四次。这些说法出现的频率表明，这概念对于新约《圣经》作者来说是多么重要。
今天许多福音派人士认为，福音是解释了一个人要在基督里找到救恩必须要采取的一些步骤。但这并不是耶稣当时的意思。虽然我们应当常做准备，与其他人分享如何成为跟从基督的人，但《圣经》中的福音，讲的却是比这更重要的事情。正如我们将要看到的，福音这个词不是指任何个人或人群的得救，而是指 上帝的国度得胜的好消息。
要理解这一点，我们就需要认识到新约《圣经》的作者，其实是从旧约《圣经》的希腊文译本七十士译本得出「传福音」这说法。七十士译本使用了我们之前提到的同一个动词 εὐαγγελίζω二十次。这个词是用来翻译希伯来文בָּשַׂר(basar)这个动词，它的意思就是「带来或宣告好消息」。但是，就像撒母耳记上31章9节和撒母耳记下18章19节这样的经文表明的那样，当这些词用来指君王和国度的时候，它们表明的是在战斗中得胜的好消息。这个观察很重要，因为新约《圣经》中的「福音」是如此经常和 上帝国度的得胜联系在一起。实际上，当耶稣在路加福音4章43节说：
「我……必须……传 上帝国的福音，」（路加福音4章43节）我们实际上可以把这句话翻译成下面的样子：
「我……必须……宣告 上帝的国得胜的福音。」（路加福音4章43节）当新约《圣经》讲到 上帝的国得胜的福音时，它指的是一种非常特别的得胜。我们在这一课后面部分要看到这一点。所以，虽然可能一开始看起来有一点古怪，但我们却应当承认，新约《圣经》中福音的基本概念，就是 上帝的国度得胜的好消息。
在看了国度的福音意思就是 上帝的国度得胜的好消息之后，我们现在预备来探索 上帝的国度本身这个基本概念。
在新约《圣经》中，至少有七次， 上帝的国度是特别与福音联系在一起的。我们在马太福音4章23节，9章35节，24章14节，路加福音4章43节，8章1节和16章16节，以及在使徒行传8章12节看到「国度的福音」这说法，只不过是每一个地方说法稍有不同。这种出现的频率指出把福音，或者得胜的信息与 上帝的国度联系在一起，这是非常重要。但要明白这一点，我们就必须首先明白，耶稣和跟从他的人在讲论 上帝国度的时候，他们指的是什么意思。
上帝的国度就是 上帝在祂的疆界治理 上帝的子民。我们看到，从《圣经》创世记的第一，第二章开始， 上帝的子民亚当和夏娃就与 上帝有关系， 上帝是他们的统治者，他们活在伊甸园， 上帝同在的疆界。然后，因着罪，这关系遭到破坏，但是 上帝重新整顿祂的国度。首先借着亚伯拉罕，接着是亚伯拉罕的子孙，然后是透过摩西带领人出埃及后，形成以色列国；而 上帝最后是在祂的疆界——迦南地，统治祂的百姓以色列民。而基督的来临使得 上帝的计划更加全然地应验，我们看到 上帝是透过祂所膏立的君王基督来统治，而 上帝的百姓包含犹太人和外邦人，他们来自所有的万族、万国和万方。不过 上帝全然掌权的所在是新耶路撒冷，我们属天的家乡，而不是局限在某一个地理的区域。因此在新约里，我们看到现今 上帝的国度，是透过基督统管属于 上帝的民众，他们是散布在世界各个民族，各个国家，和各个方言。 上帝的国度并非存在于世界某个特别的地方，不是某个地理所在，而是在天上，是我们属灵的家。不过新约也让我们稍微窥看到当基督再来时， 上帝的国度是什么样子。虽然这个国度现今多少是隐藏的，不为世人所见，然而当基督再来时，就会清楚彰显出来。那时万膝要跪拜，万口要称颂耶稣基督为主，而 上帝要借着耶稣基督治理祂的百姓，就是那些认识祂的人，要在天上的新耶路撒冷呼叫 上帝为天父。——康斯坦丁·坎贝尔博士《圣经》在两个主要方面讲到 上帝的国度。在一方面，《圣经》经常从 上帝毫不动摇的主权，或者不变地统管一切受造物的角度来讲 上帝的国度。《圣经》也讲到 上帝正在彰显的国度，以及 上帝是怎样通过人类历史来启示他的王权。让我们首先来看他毫不动摇的主权。
好像历代志上29章11节，提摩太前书6章15节这样的经文，讲到整个受造界都是 上帝的国度，因为 上帝过去和将来总是在统管他所造的一切。我们需要记住，《圣经》讲 上帝的主权是发生在两个层面上的，既是在天上，也是在地上。
关于在天上，《圣经》比如在列王纪上8章27节这样的地方讲到 上帝的王权。在这节经文中，所罗门清楚表明，「天和天上的天」，是 上帝创造的地方，「尚且不足 上帝居住」。但是 上帝依然屈尊俯就，从天上，在他的受造物面前启示他自己。
正如以赛亚书6章1节，历代志下18章18节，约伯记1章6节，诗篇82篇1节，还有但以理书7章9到10节，以及新约《圣经》的经文，比如路加福音22章30节，还有启示录4到6章，都表明天是 上帝在有形世界之上的宫殿，在那里有各种各样的事情发生。 上帝坐在天上的宝座上，听汇报，垂听祷告，思想，做计划，发出王的命令。他指引属灵的受造物在地上按他的命令行事。有时，他甚至让特别蒙拣选的人类通过异象，得以进入他的王宫，差派他们去做服侍他的工作。在他天上的宫廷中，他按照他的公义和怜悯，宣告谁有罪和无罪，对属灵的受造物、个人及万民发出判决。但是， 上帝在天上的行动，并不只是在指引他在天上的国度，他也是在他创造的下面地方，在这地上行使主权。
虽然《圣经》讲到 上帝的国度时，讲的是在天上和地上他毫不动摇的主权，但是，当耶稣和新约《圣经》作者讲论地上的 上帝国度时，他们所指的，就是我们称为的 上帝正在彰显的国度。就是在这地上的领域，我们可以看到 上帝如何通过人类历史启示他的国度。
正如我们刚才讲过的， 上帝过去现在和将来总是完全控制着他创造的世界。但是 上帝国度的彰显，指的是 上帝用特别的方式，贯穿历史启示、彰显和证明他对受造界的主权。所以，虽然《圣经》证实了 上帝怎样在天上启示他的王权，但《圣经》作者把他们最大的注意力放在解释 上帝如何在地上彰显他的王权。
在起初的时候， 上帝在伊甸园有形彰显他的王权，他把第一对人类放在那圣洁的园子里，差遣他们在全世界扩展他有形的国度。他们要作为带着 上帝君王和祭司形象的人，充满和治理这地。但是，撒但引诱亚当和夏娃，给这国度带来一次主要的挫折。作为回应， 上帝咒诅他创造的世界，让人类的任务变得更艰难。他把人类分成两个敌对的阵营：那些服侍 上帝的人，以及那些继续与撒但联合起来悖逆 上帝的人。
这种对抗贯穿《圣经》历史有许多表现形式，带给 上帝的国度许多挑战。但是，《圣经》一次又一次表明，到了最后， 上帝要胜过所有反对他的。他的形象要取得胜利，充满全地，在全地掌权， 上帝国度的奇妙，要在每一处彰显出来。在那时候， 上帝对所有悖逆的得胜是如此浩大，让凡受造的都要承认他是受造界的王。正如使徒保罗在腓立比书2章10-11节描述的那样：
叫一切在天上的，地上的，和地底下的，因耶稣的名，无不屈膝，无不口称耶稣基督为主，使荣耀归与父 上帝。（腓立比书2章10-11节）耶稣和跟从他的人宣告的历史终点，这充满荣耀的异象，就是「 上帝国度得胜的福音」。
我们已经通过看福音和 上帝的国度，勾画了国度的福音这个基本概念。现在我们要来看这对 上帝国度得胜的宣告不断发展的意义。
国度得胜的福音，是如此彻底贯穿在新约神学的构成当中，以致它在新约《圣经》的每一处地方，都是明确或隐含地表现出来。到了新约《圣经》成书的时候，对 上帝国度得胜的盼望，已经发展出如此重大的意义，以致它渗透到了新约神学的每一个层面。
我们可以用很多方法来追溯 上帝的国度在新约神学中不断发展的意义，但是，为了达到我们的目的，我们只是来看两方面。首先，我们要思想，直到新约《圣经》成书的时候以色列的失败。第二，我们要考查，在基督到来之前，对于 上帝国度以色列的盼望。我们首先来思考以色列的失败。
在罪把受造界和人类带入咒诅中之后， 上帝拣选亚伯拉罕和他的后裔，来完成他起初向亚当和夏娃颁布的国度使命。 上帝应许要让亚伯拉罕的家族人数众多，他给了亚伯拉罕的后裔应许之地，作为在全世界传播 上帝祝福的起点。在摩西和约书亚的日子， 上帝进一步扩展了以色列人的特权和责任，让他们胜过迦南人，以及迦南人服事的属撒但的灵。后来，大卫、所罗门和一些其他以色列和犹大的君王取得了重要的胜利，把 上帝的国度扩展到其他国家。实际上，在所罗门统治的高潮，以色列是世界上其中一个最充满荣耀的帝国。
尽管有这些特权，亚伯拉罕后裔的每一代人，都在某方面辜负了 上帝的托付。但是 上帝显出忍耐，虽然他们犯罪，仍然使他们能够继续向前。让人难过的是，一旦 上帝的百姓建立起他们自己的国，有一个王朝，在首都有一座圣殿，以色列人的败坏却变得明目张胆，以致 上帝要转过来审判他们。 上帝招来亚述和巴比伦这些邪恶的帝国，在战争中征服以色列。这些严重的挫败最终除掉了大卫家族，毁坏了圣殿，摧毁了耶路撒冷，使大多数以色列人被掳。应许之地落入荒废之中。在旧约《圣经》结束的时候， 上帝国度的实现看起来已经完全消失了。到了新约《圣经》成书的时候，以色列 上帝的国度已经在外邦人的暴政统治之下，在外邦人服事的属撒但的假神之下受到严重挫败，时间超过500年。
不幸的是，现代的基督徒与这些经历已经产生如此大的距离，以致我们大多数人都不知道， 上帝的国度在以色列的挫败是怎样大大冲击了新约神学。但是，以色列被外邦人辖制，这件事大大影响了第一世纪的犹太人，包括那些跟从耶稣的人的思想。第一世纪的犹太人不明白，以色列人被掳，这是否就是 上帝有形国度的终结。 上帝的国度是否还有任何盼望的好消息？这种氛围让新约《圣经》作者强调， 上帝的国度还没有终结，并不是所有的都失丧了，拿撒勒人耶稣已经宣告了福音，就是被掳要终结，尽管以色列失败， 上帝得胜的国度要在基督里在全球范围里建立起来。
我们已经看到通过以色列的失败，这国度不断发展的意义。我们现在准备来看，在被掳之后，对于 上帝的国度，以色列的盼望。
在旧约《圣经》中， 上帝通过他的先知说话警告以色列人，因为他们对 上帝不忠心，马上就要遭遇失败和被掳。但 上帝有怜悯，也默示先知呼吁那些被掳的人悔改，盼望有一场重大胜利临到。这些预言很复杂，但总体来说，以色列盼望实现的时候，那时 上帝要挫败他的仇敌，拯救他的百姓进入他充满荣耀、世界范围国度的祝福当中。
我们可以在旧约《圣经》预言的许多地方看到这些盼望，但为了节约时间，我们只思想以赛亚书52章广为人知的预言当中的两处经文。首先，我们在以赛亚书52章7节看到：
那报佳音，传平安，报好信，传救恩的，对锡安说：「你的 上帝作王了！」这人的脚登山何等佳美。（以赛亚书52章7节）这一节经文对我们来说很重要，因为它明确提到了 上帝国度得胜的佳音。它也密切对应了以赛亚书40章9节，在那里以赛亚发出了类似声明。这两处经文更大范围的上下文表明，这「佳音」指的是 上帝的国度在以色列被掳结束之后史无前例的得胜。这些充满盼望的预言，贯穿着第一世纪绝大多数犹太人的神学思想，它们也贯穿着新约神学，这就不会让人感到奇怪了。
旧约的叙事，整体而言有个主题，就是流放，或是被掳，这个主旨可以追溯到伊甸园以及亚当和夏娃，而那在以色列的历史里只是概括的叙述而已。这些让人郁闷的事件一个接一个的穿梭于旧约的叙事里，自然使人对被掳之后的光景生发盼望。因此在旧约，特别是在以赛亚书里，有很多关乎近期的预言，谈到 上帝要救回祂的百姓；但你如果把这预言连接回到创造的叙事，就会明白，单单是被掳的百姓回归故土，绝对无法全然恢复修整在创世开始时那最原始而首要的破坏。因此，虽然旧约的先知们渴望近期的救赎，就是有个大能有为的君王来救赎以色列民，但是他们更盼望至终有君王身份的代表能彻底将 上帝的子民拯救回来。——肖恩·麦克唐纳博士我们更仔细来看以赛亚书52章7节，就会看到它突出了与以色列盼望 上帝国度得胜有关的四个特征。
首先，以赛亚说，那些信使要给锡安「报佳音」和「报好信」。这两个说法都是对希伯来文动词בָּשַׂר的翻译，七十士译本译作εὐαγγελίζω。正如我们前面看到的，新约《圣经》用这同样的术语来指在基督里 上帝国度得胜的福音。
第二，我们看到罗马书10章15节引用了以赛亚书52章7节，保罗在这里表明，基督徒的传道应验了以赛亚的预言，就是以色列被掳结束之后，报信的人是宣告佳音。
第三，以赛亚预言说，这佳音就是宣告「平安」和「救恩」。在以弗所书6章15节，保罗讲到基督徒「平安的福音」，在以弗所书1章13节，他提到「叫你们得救的福音」。
第四，这一节经文最后的部分概括了福音，它宣告：「你的 上帝作王了 。」这信息构成了福音，就是耶稣和新约《圣经》的作者反复提到的「 上帝国度的福音」，或者「 上帝作王的福音」的基础。
我们已经看了以赛亚是怎样在以赛亚书52章7节预言以色列盼望的来到，现在让我们来看这一章的第10节。以赛亚在这里预言了以色列盼望要看到的这场胜利的两个方面。首先他预言 上帝的敌人要失败。
以赛亚书52章10节前半部分明显讲到 上帝敌人的失败，以赛亚说：
耶和华在万国眼前露出圣臂。（以赛亚书52章10节）我们在这里看到 上帝「要露出圣臂」，意思是指他在争战中大能的膀臂要挫败他的仇敌。
当然，任何熟悉旧约《圣经》的人都知道， 上帝很多次挫败了他的仇敌。那么是什么让这关于 上帝得胜的预言变得如此特别？以赛亚在这一节经文中预言， 上帝要」在万国眼前」挫败他的仇敌。换言之，以赛亚预言说，在以色列被掳之后， 上帝要完全挫败每个地方他全部的仇敌。他要剥夺他们的能力，把他们从地上除掉，送他们进入永远的审判。
第二，以赛亚书52章10节的后半部分告诉我们， 上帝得胜，也要导致 上帝的百姓得救，进入他国度的祝福。请听以赛亚书52章10节的这一部分是怎样说的：
地极的人都看见我们 上帝的救恩了。（以赛亚书52章10节）我们知道， 上帝在旧约《圣经》时期不断地拯救他的百姓，但是以赛亚在这里预言的拯救，是「地极的人都看见」的。正如 上帝仇敌的失败是普世性的，他的拯救也是世界范围和终级的，到了最后， 上帝要拯救他的百姓，进入他喜乐、仁爱、公义、和平、兴旺和无止境以他荣耀的同在为乐的国度里。
我们要在这一课后面的地方更仔细来看 上帝得胜的这两方面，但是，正如这些经文表明的那样，对将要来到国度的预言，是贯穿在整本旧约《圣经》当中的。
不幸的是，近2000年来传统的基督教神学，已经让新约《圣经》中国度的显著地位变得含糊不清。在教会历史不同的时候，基督徒已经正确强调了一些神学观点，回应不同的问题。但是我们必须常常提醒我们自己，在新约《圣经》成书的时候， 上帝国度的挫折是跟从耶稣的人心里挥之不去的问题。对他们来说，没有什么是比相信 上帝的国度要在耶稣里兴起，取得史无前例的胜利来得更重要。出于这原因，新约神学是建立在 上帝国度的福音这框架内的。
在关于 上帝的国度这一课，到目前为止，我们已经介绍了新约神学中国度的福音这个突出主题。现在我们要来看第二个主要话题：国度的降临是怎样塑造了新约神学。
我们都曾经有过这样的经历，相信某样事情将要发生，但是时候到了，实际发生的事情和我们想象的非常不一样。在很多方面，这就是新约《圣经》作者的经历。生活在第一世纪绝大多数的犹太人，对 上帝国度的得胜将要怎样来到有着确定的期待，但是起初跟随耶稣的人都逐渐认识到，这得胜好像并不是按他们期待的样式来到。所以新约《圣经》的神学在不同的方面，专注于解释国度的得胜将要怎样实际的临到。
要明白国度的降临是怎样影响了新约神学，我们就要首先来讲一讲人对 上帝国度降临的盼望，然后我们要看新约《圣经》的看法，我们把这称作是国度的三重得胜。让我们首先来思想，对国度降临的盼望。
在主后第一世纪，所有的犹太人即使只是在很小程度上坚守他们祖先信仰的，都盼望 上帝得胜的国度降临。他们都希望 上帝要挫败他们的仇敌，拯救他的百姓进入他国度的祝福。跟从耶稣的人也持这样的盼望，但是，对 上帝得胜的国度怎样降临，在什么时候降临，他们的盼望却有一些很明显的不同。
在一方面，以色列的拉比和其他领袖教导 上帝国度最终胜利要临到的时候，他们指向人很熟悉的旧约《圣经》术语，比如，「末后的日子」，「耶和华的日子」。但他们也讲到历史的两个重要世代。拉比们经常把现今罪、受苦和死的世代说成是「现今世代」（希伯来文是olamhazeh），把那在被掳之后公义、慈爱、喜乐、和平的世代说成是「将来世代」（希伯来文是olamhaba’）。
他们教导说，「现今世代」在以色列受到咒诅被掳离开应许之地的时候达到低潮。当然 上帝在现今世代之上行使主权，时不时以特别的方式启示或证明他的王权。但是到了主后第一世纪的时候， 上帝的百姓已经有好几百年时间受到压迫，得不到 上帝国度的祝福。当时人广泛的盼望，就是在那「将来世代」， 上帝的敌人要被完全挫败，从地上消灭， 上帝的百姓要得救永远进入 上帝世界范围国度那无法测度的祝福当中。
在《圣经》文学，或是我们讨论《圣经》时，有时会看到这些词语：「现今（这）世代」和「将来（末）世代」，所谓「现今世代」，指的是人类生活的时期，就是从堕落之后至今的世代，是活在堕落的世界里；而旧约先知们期待的「将来世代」则是 上帝在某个层面上要恢复重建起初的乐园，将来会有新天新地，人的石心要被除去，我们会全然跟随并行使 上帝的旨意。人与人之间没有暴力纷争，即使在动物世界里也不会有残暴的状况。——埃克哈德·施纳贝尔博士在第一世纪，不同的犹太教门派对于历史从现今世代过渡到将来世代时要发生的事有着不同看法，但大多数门派都认同，从现今这个挫败的世代到 上帝得胜国度的世代之间的过渡，要通过一场灾难性的战争实现。他们相信继承大位宝座的弥赛亚，要带领天上的天使和 上帝忠心的百姓，胜过 上帝在人间和灵界的仇敌。
关于 上帝不仅要挫败在人间的仇敌，也要挫败灵界仇敌的这种信念，得到整本旧约《圣经》的支持：例如，在出埃及记12章12节， 上帝讲到他不仅要挫败埃及人，也要打败埃及的诸神。在撒母耳记上5章1到12节， 上帝与非利士人争战，也击败了他们的假神大衮。这就是为什么以赛亚书21章9节把巴比伦的失败与巴比伦诸神被毁联系在一起的原因。
按照犹太人启示灾难文学的解释，像哈该书2章6到9节，撒迦利亚书9到12章，以西结书38，39章这样的旧约《圣经》经文，是对那一场重大的宇宙间争战的预言，在这场争战中，弥赛亚要带领 上帝的大军得胜，胜过那些曾经辖制他们的列国和邪灵。弥赛亚要用这种方式挫败 上帝所有的仇敌，要拯救 上帝所有的百姓进入他充满荣耀、世界范围内的国度。
另一方面，尽管犹太人的这些看法广为流传，但跟从耶稣的人开始盼望 上帝国度的得胜以不同方式来到。新约《圣经》作者就像他们同时代大多数人一样，相信历史分成两个重大世代，他们认同弥赛亚要挫败 上帝在人间和灵界的仇敌，要救 上帝救赎的百姓脱离「现今世代」，进入「将来世代」的祝福当中。但跟从耶稣的人最终相信，从现今世代到将来世代，过渡的方式是与他们当时大多数犹太人所相信的相反。
首先，新约《圣经》作者和大多数犹太人不同，他们相信耶稣就是所应许的弥赛亚，所拣选的大卫的子孙，他要为 上帝的国度带来在世界内范围最终的胜利。这种坚信耶稣就是弥赛亚的信念，深深塑造了他们在新约《圣经》中所写的全部内容。
我们可以在新约《圣经》给耶稣为王的称号中，看到这种坚信耶稣就是弥赛亚君王的观点。例如新约《圣经》用王的称号「基督」来指耶稣有五百二十九次。基督，Χριστός(Christos)这个希腊文单词，是对旧约《圣经》希伯来文מָשִׁיחַ(Meshiach)这个说法的翻译，从מָשִׁיחַ这个说法，我们得到我们所说的弥赛亚这个术语。在起初的时候，这些术语的意思很简单，就是「受膏者」，在旧约《圣经》时代，先知、祭司和君王，是以色列中特别受膏的职分，但是到了新约《圣经》的时候，「受膏者」或者「弥赛亚」，几乎就是那要带来向将来世代过渡、那一位伟大的大卫家族君王的同义词。
新约《圣经》用来称呼耶稣的第二个君王的称号，就是「 上帝的儿子」，这说法，或者它的一些改变的形式，比如「子」，或「至高者的儿子」，在新约《圣经》中出现了一百一十八次，这个术语表明，耶稣是以色列合法的君王。请听在约翰福音1章49节中拿但业对耶稣说的话：
你是 上帝的儿子，你是以色列的王。（约翰福音1章49节）正如彼得在马太福音16章16节承认他相信耶稣时说的那样：
你是基督，是永生 上帝的儿子。（马太福音16章16节）这种说法和用在耶稣身上第三种君王的称谓，「大卫的子孙」相似。我们在马太、马可和路加福音中看到这说法至少二十次。它指的是耶稣是合法的， 上帝设立的继承大卫宝座的君王。
例如天使加百列在路加福音1章32和33节向马利亚宣告她受圣灵感孕时说：
耶稣要为大，称为至高者的儿子；主 上帝要把他祖大卫的位给他。他要作雅各家的王，直到永远；他的国也没有穷尽。（路加福音1章32和33节）加百列在这里用「至高者的儿子」这王的称号来讲耶稣，然后他解释说，耶稣要坐「他祖大卫的位」上。路加记载说，耶稣「作王直到永远」,「他的国也没有穷尽」。作为至高者的儿子，耶稣是要带来 上帝国度最终、没有穷尽的胜利的那一位。
所有这些经文都指向新约神学中一个至关重要的教导，耶稣就是那位要把 上帝国度一切的完满带到地上来的弥赛亚。
第二，初期跟从耶稣的人相信，他用他们和其他人都没有料到的方式，引入从现今世代到那将来世代的过渡。
请听耶稣在马太福音13章31到32节是怎样启示对 上帝国度期望的这种改变的：
他……对他们说：「天国好像一粒芥菜种，有人拿去种在田里。这原是百种里最小的，等到长起来，却比各样的菜都大，且成了树，天上的飞鸟来宿在它的枝上。」 （马太福音13章31到32节）耶稣在这比喻中教导说， 上帝得胜的国度开始的时候是小的，「好像一粒芥菜种」，在一段时间之内成长，然后要达到最后的顶峰。
现代神学家经常把耶稣对将要来到的、 上帝的弥赛亚国度的看法，称为是「已经开启的末世论」。这说法指的是这种观念，就是弥赛亚的工作已经在地上显明出来，但是最终的得胜，仍是将来要临到的事。他们也把这称为是「已然和未然」。换言之， 上帝国度的胜利已经来到，但还没有在完全中来到。这种对 上帝将要来到国度胜利的观点，赋予人对新约神学无数的洞见。
关于 上帝的国度，最大的问题之一是，当耶稣宣告 上帝的国度时，那是一个现今的实在情况吗？是如他所言所行，已经临到？还是一个未来的实体？学者们谈到「已经开启的 上帝国度」，所谓「已经开启」，就是包含现在和未来。耶稣宣告 上帝的国度，是借着祂的话语和行动来到，特别是借着祂在十字架上的死亡和复活。因此，国度已经开始，但尚未完全。当 上帝的国度完满全备时，就会全然临到地上，我们会得到一个荣耀的身体，进入与 上帝永恒的关系里。所以，我们现今是活在两个境况之间，就是这国度已经开启，但尚未完满的时期。我们还活在这个肉身里，活在这个堕落的世界上。然而 上帝的国度已经来到，因为基督如今正在父神的右手边掌权；祂也掌管我们的心思。所以国度已经来到，但也属乎未来，因为尚未圆满。— 马可·斯特劳斯博士从总体来看，我们把新约《圣经》对于 上帝国度临到的观点看成是一种三重得胜，这对我们就会有帮助。首先是在开启， 上帝通过耶稣的生死、复活和升天，通过耶稣在第一世纪的使徒和先知根基性的工作，开启了国度的得胜。在这之后是延续，耶稣在他天上的宝座上推进 上帝国度的胜利，耶稣要贯穿教会历史继续推动国度。最终耶稣要带来国度的完满，那时他要在荣耀中再来。这就是 上帝国度最终的得胜，那时一切的邪恶都要被摧毁， 上帝荣耀的国度要扩展遍满全世界。
当新约《圣经》作者让自己专注于解释各种各样神学问题的时候，他们在大部分情况下都是根据耶稣弥赛亚工作的这三个阶段来加以阐述。
正如我们已经看到的那样，国度的降临改变了在第一世纪跟从耶稣的人的期望。现在让我们来看一看， 上帝国度的三重得胜在新约神学中至关重要的地位。
上帝国度的得胜，要在耶稣作为弥赛亚的工作的开启，延续和完满中临到，这个事实就在初期教会中引发出各种各样的问题。耶稣已经做成了什么？他要在教会历史中做成什么？他再来的时候要做什么？这些各种各样的问题在第一世纪是如此重要，以致它们深深塑造了新约神学。新约《圣经》的作者指出这个事实，就是 上帝的仇敌失败， 上帝的百姓得救，已经在基督第一次降临的时候就开始了。这些事件要贯穿教会历史继续发展，最终在基督第二次得胜再来时达到完满。
我们时间有限，只能从两个方向指出，这三重得胜是以一些怎样的方式塑造了新约神学，我们这样来看这个问题，会对我们有所帮助。首先，我们要看，新约《圣经》是怎样解释在 上帝国度的三个阶段中， 上帝的仇敌遭遇失败。然后我们也要来看，新约《圣经》对于在所有这三个阶段 上帝百姓得救的教导。让我们首先来看 上帝仇敌的失败。
不信的犹太人认为，弥赛亚要击败 上帝在人间和灵界的仇敌，新约《圣经》作者也相信这一点，但他们也认识到，耶稣要按照与他国度每一阶段相应的方式成就这一切。
新约神学强调，在国度的开启中，耶稣的策略是两方面的。一方面，他要对 上帝灵界的仇敌施行 上帝的审判。耶稣贯穿他的工作期间，把邪灵从他们占据拥有权力的位置上驱赶出去，就这样剥夺了他们的权力。但是在另一方面，他向 上帝在人间的仇敌展现出 上帝的怜悯。肯定的是，基督对人的怜悯，给他们带来许多祝福，但这也进一步挫败了邪灵，夺去了服侍它们的人。
耶稣在马太福音12章28-29节亲自解释了这种策略，他说：
我若靠着 上帝的灵赶鬼，这就是 上帝的国临到你们了。人怎能进壮士家里，抢夺他的家具呢？除非先捆住那壮士，才可以抢夺他的家财。（马太福音12章28-29节）耶稣来，捆绑鬼魔，或者说「捆住那壮士」，为的是「抢夺他的家财」。换言之，耶稣把鬼魔赶出去，释放那些曾经落在鬼魔控制之下的人。
正如我们也可以在约翰福音12章31-32节这样的地方看到这种双重策略，耶稣说：
现在这世界受审判，这世界的王要被赶出去。我若从地上被举起来，就要吸引万人来归我。（约翰福音12章31-32节）再一次，在国度开启的时候，耶稣直接攻击邪灵，这世界的王，撒但。耶稣把他赶出去，夺去了他的权力，但是伴随着这种针对撒但的积极进攻，耶稣也向人类传讲救恩。
有时人们会有疑问，「得胜的基督」这个观点，与基督为我们的罪而受死，成为代赎的祭，怎么会有关连？在约翰福音第12章，耶稣第三次提到人子要被举起来，像摩西在旷野举蛇一样。在那里，耶稣特别把他被举起来，与世界的统治者要被赶逐出去，相联并提。所以，耶稣是取了受咒诅的蛇的位置，他进入死亡，从中摧毁死亡。基督首次的得胜，是借着被举在十字架上的死而摧毁死亡。——麦克尔·葛罗道牧师上帝灵界仇敌被击败，这对于基督开启的工作来说如此重要，以致正如在希伯来书2章14，15节这样的经文中，新约《圣经》作者是从这同样的双重策略角度来描写基督在十字架上赎罪的死。他们清楚表明，耶稣通过他的死，打破了撒但辖制人类的权势。耶稣通过为人类的罪赎罪，就释放了那些曾经作罪和死奴仆的人，使他们得自由。
这些观念在歌罗西书2章15节清楚表明出来，使徒保罗写道：
基督既将一切执政的、掌权的掳来，明显给众人看，就仗着十字架夸胜。（歌罗西书2章15节）当耶稣死在十字架上，释放他的百姓得自由，脱离罪的辖制，鬼魔的势力和权柄就失去了显著地位。
在这样的光照下，以弗所书4章8节把耶稣的复活和升天描写为掳掠了服事撒但的人，这就并不令人感到奇怪了：
他升上高天的时候，掳掠了仇敌，将各样的恩赐赏给人。（以弗所书4章8节）正如这一节经文表明的，当男男女女来相信基督，这就好像基督把他们当作是掠物，从撒但的国度掳掠回来一样。
这种击败 上帝灵界仇敌的策略，也表现在基督的使徒在使徒行传中开启性的工作上。使徒效法耶稣的榜样，在外邦人中传讲福音时，多次把鬼赶出去，就这样使撒但失去了许多作他仆人的人。
那么当我们思想贯穿教会历史基督国度的延续时，我们发现跟从基督的人，要追随耶稣在开启国度时使用的策略，这就不奇怪了。我们现在不是关注基督胜过 上帝在人间的仇敌，而是关注那些反对 上帝之道的邪灵。
虽然许多当代的基督徒并没有认识到这一点，但新约《圣经》的国度神学经常提醒我们，耶稣的教会并不是与人争战，而是与撒但和其他邪灵争战。我们的责任就是与 上帝的这些灵界仇敌争战。
这就是为什么在比如以弗所书6章11-12节这样的经文中，新约《圣经》把我们遇到困难和挣扎解释为是与邪灵的争战。我们在当中看到：
要穿戴 上帝所赐的全副军装，就能抵挡魔鬼的诡计。因我们并不是与属血气的争战，乃是与那些执政的，掌权的，管辖这幽暗世界的，以及天空属灵气的恶魔争战。（以弗所书6章11-12节）很多时候现代基督徒认为，他们生活中的挣扎是仅仅与人的冲突，但我们在这里看到，教会面对的冲突，实际上是与「魔鬼」，「执政的」，「掌权的」，「管辖这幽暗世界的」，「天空属灵气的恶魔」争战。穿戴 上帝所赐的全副军装，我们就能剥夺这些反对 上帝国度的邪灵的能力。
这一节经文并不是强调贯穿基督教会历史，属灵争战是基督国度一个层面的唯一一处经文。我们也可以从一些其他经文，如以弗所书4章27节，提摩太前书3章7节，提摩太后书2章26节，雅各书4章7节，彼得前书5章8节，约翰一书3章8节和犹大书第9节，看到我们经历与撒但和邪灵不断的争战。但与此同时，我们看哥林多后书5章20节的时候，也一定要把 上帝的怜悯加给他在人间的仇敌。
所以，我们作基督的使者，就好像 上帝借我们劝你们一般；我们替基督求你们与 上帝和好。（哥林多后书5章20节）我们效法保罗的榜样，作为基督的使者， 上帝国度的代表，通过努力让 上帝人间的仇敌与他和好，就继续挫败 上帝在灵界的仇敌。
新约神学也把 上帝仇敌的失败与基督国度的完满联系在一起。但很重要的就是要看到，在完满的时候，耶稣的策略发生了剧烈改变。基督再来的时候，他不再把怜悯赐给 上帝在人间的仇敌。基督而是要带领我们，与 上帝在灵界和人间的仇敌展开争战，使他们彻底失败，从地上被消灭，受永远审判。
请听启示录19章13-15节是怎样描写在完满的时候， 上帝在人间的仇敌要被击败的：
他的名称为「 上帝之道」。在天上的众军……跟随他。有利剑从他口中出来，可以击杀列国。（启示录19章13-15节）类似，启示录20章10节描写了基督荣耀再来的时候，是最终审判邪灵和撒但的时候：
那迷惑他们的魔鬼被扔在硫磺的火湖里，就是兽和假先知所在的地方。他们必昼夜受痛苦，直到永永远远。（启示录20章10节）当然我们只是对这些问题作了简单概述，但是我们可以从这些例子看到，新约《圣经》的作者认为，一次又一次澄清国度得胜的这个方面，这很重要。他们强调进攻邪灵的优先重要，强调在国度开启和延续期间，向 上帝在人间的仇敌彰显慈爱；但他们也指出，到了最后，当基督再来的时候， 上帝在人间和灵界的仇敌都要落在他永远的审判之下。这些强调的地方都证实了，击败 上帝的仇敌，这是新约《圣经》国度神学的一个至关重要特征。
上帝的国度已经开始，就在这里，但它也持续拓展，直到成全完满。也因此人们会问这个问题：耶稣是否已经胜过祂的仇敌？当然，首先，最重要的得胜就是耶稣在十字架上打败撒旦。就某个意义上，这个重要的战役已经打过而且得胜了。这就是为什么，例如在启示录12章，对于控告弟兄的那一位，圣徒们已经借着羔羊的血胜过他，他们打败了撒旦；启示录12章以比喻的方式描述他们是借着羔羊的血胜过撒旦；所以这个战役已经打过而且得胜了。不过就如第二次世界大战的末期那样，希特勒虽然看到战争已经快要结束，可是他还是不愿停战。他满心愤怒，因为知道自己的时间已经是不多了。这也是撒旦的写照，也因此撒旦现今越来越猖狂。每次当福音传扬出去，更多人归信耶稣，当公义存立于个人的生命，彰显在地方教会，或是任何形式的次文化里，那就是显明撒旦、还有那些喜欢黑暗的仇敌持续的被打败。朝向至终得胜的轨道就是世上的国要成为我主和基督的国度，而祂要掌权直到永远。关键是这样的轨道已经确立，如同腓立比书2章描述的，万膝都要跪拜，万口都要承认耶稣是主，因为根本的胜利已经赢得了。这个得胜需要在某些层面上展现出来；如今许多靠着圣灵大能，乐意顺服主的人，他们的生命就彰显出这个得胜。但至终所有的人都要屈膝跪拜。——唐纳德·卡森博士我们已经看了 上帝国度的三重得胜是怎样包括了击败 上帝的仇敌，我们应当指出， 上帝百姓的得救，也在新约神学中发挥重要作用。
如果国度的开启有一个方面，对大多数读者来说都是很明显的，这就是 上帝的百姓得到拯救进入国度祝福当中了。例如，福音书如此关注耶稣所行神迹的其中一个主要原因，就是因为这些神迹表明了耶稣带到地上来的国度祝福。耶稣所行的神迹，是暂时让人预先尝到国度祝福的滋味，这些祝福是 上帝的百姓在那将来的世代永远享受的。除此以外，耶稣关注贫穷人和那些在其他人手下受苦的人要得到社会公义，这也表明了国度的重要祝福。
耶稣和他的使徒先知所行的神迹和社会公义，是异乎寻常的祝福，但是在 上帝国度开启阶段最大的祝福，就是基督给所有相信的人带来永远拯救的这份恩赐。
这就是为什么在歌罗西书1章13-14节，保罗描写领受在基督里的救恩，就是得救从一个国度迁移到另外一个国度的原因。
他救了我们脱离黑暗的权势，把我们迁到他爱子的国里；我们在爱子里得蒙救赎，罪过得以赦免。（歌罗西书1章13-14节）得救进入国度祝福这个主题，也可以帮助我们理解，为什么新约《圣经》如此强调圣灵的工作，到了使徒工作结束的时候，圣灵浇灌在跟从基督的人身上，这就成了赐给每一个相信的人，那将要来到世界的一个祝福。我们在哥林多后书1章21-22节看到：
那……膏我们的，就是 上帝。他又用印印了我们，并赐圣灵在我们心里作凭据。（哥林多后书1章21-22节）这一节经文明显对应着以弗所书1章14节。两处经文都表明，圣灵是基督加在我们身上的「印」，他是「凭据」。用另外一句话说，圣灵，在我们今天生活中 上帝的能力，是跟从基督的人在基督荣耀再来时要领受的那伟大基业的第一部分。
新约《圣经》也讲到，在基督国度延续期间 上帝百姓得救的问题。在持续的教会生活中，新约《圣经》作者鼓励跟从基督的人要记住， 上帝是怎样已经拯救他们进入他国度的祝福。新约神学强调， 上帝不仅已经拯救我们脱离对我们罪的审判，也继续把圣灵这恩赐赐给他的教会。例如请听哥林多前书4章20节是怎样说的：
因为 上帝的国不在乎言语，乃在乎权能。（哥林多前书4章20节）在这里，就像在许多其他地方一样，保罗所讲的「权能」，就是圣灵的能力。
上帝的灵是 上帝赐给他百姓祝福奇妙的实在，是我们天天经历的。他使我们成圣，在我们的生活中结出他圣灵的果子，用喜乐充满我们，用他的大能给我们加力，抵挡我们的仇敌。尽管在基督教会的许多分支中，人今天不强调圣灵在信徒生活中的作用，但圣灵却是基督国度延续期间我们得到的最大祝福。
新约神学也鼓励跟从基督，生活在他国度延续阶段的人，把他们的盼望牢牢地放在那将要临到国度中更大的祝福上。
希伯来书12章28节呼吁跟从基督的人，看到那仍然是在将来的国度祝福，继续忠心：
所以我们既得了不能震动的国，就当感恩，照 上帝所喜悦的，用虔诚、敬畏的心事奉 上帝。（希伯来书12章28节）我们在雅各书2章5节看到：
上帝岂不是拣选了世上的贫穷人，叫他们在信上富足，并承受他所应许给那些爱他之人的国吗？（雅各书2章5节）雅各呼吁教会不要再对富人偏心，因为领受国度的，并不是有钱人，而是那些「在信上富足」和「爱他之人」，他们「承受他所应许」的国。
耶稣开启国度的时候，他拯救他的百姓进入国度的祝福当中，国度的祝福贯穿历史，在教会生活中延续。但《圣经》教导说， 上帝的百姓完全得救进入 上帝国度的祝福，这只能到国度最终完满的时候才会成就。在完满的时候， 上帝的百姓要完全经历所有应许的国度祝福。我们在启示录11章15节看到：
世上的国成了我主和主基督的国。他要作王，直到永永远远。（启示录11章15节）基督再来的时候，这世上的国要被 上帝得胜的国完全取代。
请听启示录5章9-10节是怎样讲到天上的受造物歌唱赞美基督的：
你配拿书卷，配揭开七印；因为你曾被杀，用自己的血从各族、各方、各民、各国中买了人来，叫他们归于 上帝，又叫他们成为国民，作祭司，归于 上帝，在地上执掌王权。（启示录5章9-10节）在完满的时候， 上帝的百姓要得救，「成为国民，作祭司」，「在地上执掌王权」。
当我们想到耶稣再来，赢得祂最后的胜利时，我们不要只认为耶稣是以法国人谈论的不可抗拒之力，或是赤裸裸地运用强权，全面性的征服祂的仇敌。启示录讲到从耶稣的口中有利刃出来，那必然是 上帝话语的利剑，是公义的利剑，而最后的审判也包含着要将隐藏的事曝露出来。对圣徒而言，特别在新约的范畴里，伸冤是主要的议题之一。他们相信耶稣，照着耶稣的教训，将另一个脸颊转过去让人打，爱仇敌，并且做一些世界认为是全然愚昧的事情。因此，在审判的时候，所有的事情都要显示出来，都要变得清楚透明，真象要显露，对圣徒而言，那是可喜的消息；但是对于那些抗拒耶稣和祂的信息，并且行恶的人，那却是可怕的消息。——肖恩·麦克唐纳博士正如我们可以看到的，新约《圣经》作者让人关注在耶稣作为弥赛亚工作的每一个阶段， 上帝仇敌的失败，以及他百姓得救进入国度的祝福。虽然这些元素可能一眼看上去互不相关，但新约神学确实把它们联系在一起，加以强调，因为它们表明出一个至关重要的主题：在基督里 上帝国度得胜的临到。
我们在这一课已经看了在新约神学中 上帝国度的重要性。 上帝的国度，这并不是一个次要，或处于边缘地位的新约《圣经》教导，而是塑造了新约《圣经》作者教导的核心内容。我们已经探索了国度的福音是怎样体现出这一点的。我们也已经看了新约神学是如何关注在基督国度在开启、延续和完满的阶段中国度的降临。
正如我们已经看到的，说新约《圣经》的信仰完全是关乎 上帝的国度，这并不夸张。新约《圣经》的神学强调 上帝国度得胜的福音或好消息，这得胜如何在基督国度的三个阶段已经来到、正在来到、将要来到。这些基本的 上帝国度的概念，表明了新约《圣经》中一些最为重要的主题。记住这些，要大大帮助我们理解新约神学，并且我们要在新约《圣经》教导中发现新的重要意义。毫无疑问，在基督里 上帝国度的主题，是支撑新约神学方方面面的基础。
Kingdom and Covenant in the New Testament: The Kingdom of God
INTRODUCTION
Anytime you read a complicated story it's easy to become lost in its many details. But one way to avoid this problem is to identify the more important parts of the story and then refer to them over and over. By keeping the main elements in mind, we can see how the details fit together. In many ways, the same kind of thing is true when it comes to understanding the theology of the New Testament. When we start digging into these Scriptures, we discover so many details that it's easy to lose our bearings. So, we need to be careful to identify the main ideas in the New Testament and refer to them over and over.
This is the second lesson in our series, Kingdom and Covenant in the New Testament, and we've entitled it "The Kingdom of God." In this lesson, we'll point out one of the most prominent teachings of the New Testament: the kingdom of God.
As we'll see, the theme of the kingdom of God is so important in the New Testament that, properly understood, New Testament theology is kingdom theology. In other words, everything New Testament authors wrote was, to some extent, devoted to explaining and furthering the kingdom of God.
We'll explore the prominence of the kingdom of God in New Testament theology from two perspectives. First, we'll look at what New Testament authors called the good news, or gospel, of the kingdom. And second, we'll point out how the coming of the kingdom influenced everything they wrote. These two topics will help us see that the doctrine of the kingdom of God upholds every dimension of the New Testament. Let's begin with the good news of the kingdom.
GOOD NEWS
Everyone familiar with the New Testament knows that its theology is very complex. But if there's one New Testament teaching that everyone should try to understand and apply to life, it would have to be the gospel. In fact, many of us would agree that if we don't understand the good news of Christ, then our ability to understand any facet of New Testament theology is severely limited. But this raises a serious question. Why is the gospel, or "good news," so crucial in New Testament theology? Why is it obviously more than just one of many doctrines found in the New Testament? As we're about to see, the gospel is so important in New Testament theology because of its connection with the broader teaching on the kingdom of God. And this doctrine of good news about the kingdom of God shapes every dimension of New Testament theology.
We'll look at the good news of the kingdom in three steps. First, we'll consider the meaning of the good news. Second, we'll explore the basic concept of the kingdom of God. And third, we'll trace the developing significance of this theme in biblical history. Let's begin with the meaning of the good news of God's kingdom.
Meaning
The gospel of the kingdom is a way of speaking about the good news declared for us of the King, the Lord. In particular, as we think about the New Testament declarations about Jesus, this is the announcement that "the king has come." But not only "the king has come," but that the lordship, the kingship of Jesus has been declared, declared on the basis that his death and his resurrection have confirmed his kingship. So, there's a sense in which the good news is a declaration of something that has happened already. It has implications for how we live. But the good news is that Jesus has come; he has defeated death rather mysteriously by dying… There is a sense, therefore, God declares to us this good news as already having occurred. There are, however, promises still to be fulfilled in that good news will have implications for eternity. [Dr. Richard Lints]
In Luke 4:43, Jesus summarized the purpose of his ministry in this way:
I must proclaim the good news of the kingdom of God (Luke 4:43).
Although the words "good news" only appear once in Luke 4:43, the concept of the good news is actually indicated twice in this verse. The phrase "good news" comes from the Greek noun euangelion, a term that occurs some 76 times in the New Testament. The etymology of euangelion indicates that it means something like a "good announcement," or a "good message."
But notice that in this verse Jesus also said he "must proclaim the good news." The Greek verb translated, "proclaim" is euangelizo. This term comes from the same family of Greek terms as euangelion, and means "to proclaim or to announce good news." It appears some 54 times in the New Testament. The frequency of these terms points to how important this concept was for New Testament authors.
Many Evangelicals today think of the good news, or gospel, as an explanation of the steps an individual must take to find salvation in Christ. But this wasn't the idea that Jesus had in mind. As much as we should be ready to share how to become followers of Christ, the good news in the Scriptures is about something much more significant. As we'll see, rather than referring to the salvation of any individual or group of people, the gospel is the good news of victory for the kingdom of God.
To make sense of this, we need to realize that the authors of the New Testament drew the expression, "proclaim the good news" from the Septuagint, the Greek translation of the Old Testament. The Septuagint uses the same verb we mentioned earlier, euangelizo, some 20 times. This word translated the Hebrew verb basar, meaning "to bring or announce good news." But, passages like 1 Samuel 31:9 and 2 Samuel 18:19 indicate that when these words were used in reference to kings and kingdoms, they signified the good news of victory in battle. This observation is important because the "good news" in the New Testament is so often associated with victory for God's kingdom. In effect, in Luke 4:43, when Jesus said:
I must proclaim the good news of the kingdom of God (Luke 4:43).
We may actually translate this statement along these lines:
I must proclaim the good news of [victory for] the kingdom of God (Luke 4:43).
When the New Testament speaks of the good news of victory for God's kingdom, it refers to a very special kind of victory, as we'll see later in this lesson. So, even though it may seem odd at first, we should acknowledge that the basic concept of the good news or gospel in the New Testament is the good news "of [victory for]" the kingdom of God.
Having seen that the good news of the kingdom means the good news of victory for the kingdom of God, we're now ready to explore the basic concept of the kingdom of God itself.
Kingdom of God
The kingdom of God is specifically associated with the gospel at least seven times in the New Testament. We see the expression "the good news of the kingdom," with only slight variations, in Matthew 4:23; 9:35; and 24:14; in Luke 4:43; 8:1; and 16:16; and in Acts 8:12. This frequency points to the importance of connecting the gospel — or the message of victory — with God's kingdom. But to understand this, we must first understand what Jesus and his followers meant when they spoke of the kingdom of God.
The kingdom of God is God's rule over God's people in God's place. We see that right at the start of the Bible in Genesis 1 and 2 where God's people, Adam and Eve, are in a relationship with God, God is the ruler, and they are in God's place in the Garden of Eden. Then, through sin, that's messed up, but God reconstitutes his kingdom, first through Abraham and then Abraham's descendants, and then finally through Moses after the exodus with the nation of Israel. This is God's rule over God's people Israel and ultimately in God's place, the land of Canaan. But then we see that trajectory fulfilled even more fully with the coming of Christ, and we see that God rules through Christ as his king, his appointed king. And God's people consist of Jews and Gentiles, people from all nations and all tribes and languages, but God's place is the New Jerusalem, our heavenly home, rather than a geographical location… So, in the New Testament we see that the kingdom of God exists now through the reign of Christ over his people from every tribe, nation and language, scattered throughout the world and not located in one particular place, geographical place, but located in heaven, our spiritual home. But then, the New Testament gives us a glimpse, too, of what the kingdom of God will be like when Jesus returns, and while that kingdom now is somewhat hidden in this world, it will be seen clearly when Christ returns; every knee shall bow, every tongue confess that Jesus Christ is Lord, and God will reign perfectly through his king, Christ, over his people who know him and call him Father in a heavenly New Jerusalem. [Dr. Constantine R. Campbell]
Scripture refers to the kingdom of God in two primary ways. On the one side, it often speaks of God's kingdom in terms of God's unwavering sovereignty or his unchanging rule over all of creation. It also refers to his unfolding kingdom and the way God has revealed his kingship throughout human history. Let's look first at his unwavering sovereignty.
Unwavering Sovereignty
Passages like 1 Chronicles 29:11 and 1 Timothy 6:15 speak of the entire creation as God's kingdom because God always has ruled and always will rule over all that he has made. We need to keep in mind that the Scriptures speak of God's sovereignty as taking place on two levels: both in heaven and on earth.
In regard to heaven, Scripture speaks of God's kingship in places like 1 Kings 8:27. In this verse, Solomon made it clear that "the heavens, even the highest heaven," is a created place that "cannot contain [God]." But God still condescends and reveals himself before his creatures there.
Passages like Isaiah 6:1; 2 Chronicles 18:18; Job 1:6; Psalm 82:1; and Daniel 7:9-10; as well as New Testament passages like Luke 22:30; and Revelation 4–6 indicate that heaven is God's palace above the visible world where all kinds of activities take place. As God is enthroned in heaven, he receives reports, hears prayers, deliberates, makes plans, and issues royal decrees. He directs spiritual creatures to do his bidding on earth. On occasion, he even gives specially chosen human beings access to his palace through visions, and commissions them to his service. In his heavenly court he declares guilt and innocence, and sentences spiritual creatures, individual human beings, and nations according to his justice and mercy. But God's heavenly actions don't just direct his kingdom in heaven. He is also sovereign in the lower realms of his creation — on the earth.
Although the Scriptures speak of the kingdom of God as God's unwavering sovereignty in both heaven and earth, when Jesus and New Testament authors referred to the kingdom of God on earth, they had in mind what we've called God's unfolding kingdom. And it's in this earthly realm that we can see how God reveals his kingdom throughout human history.
Unfolding Kingdom
Now, as we've just said, God has always been in full control of his creation and always will be. But the unfolding kingdom of God refers to a particular way that God reveals, displays, or demonstrates his sovereignty over creation throughout history. So, while Scripture confirms how God revealed his kingship in heaven, biblical authors give most of their attention to explaining how God unfolded his kingship on earth.
In the beginning, God visibly displayed his kingship in the Garden of Eden. He put the first human beings in that sacred garden and commissioned them to extend his visible kingdom throughout the world. They were to fill and subdue the earth as royal and priestly images of God. But Satan led Adam and Eve into a major setback for the kingdom. In response, God cursed his creation and made humanity's task more difficult. He divided humanity into two rival factions: those who served God and those who continued to join Satan's rebellion against God.
This rivalry took many forms throughout biblical history and led to many challenges for God's kingdom. But the Scriptures indicate time and again that in the end God will have victory over all who have opposed him. His image will succeed in filling and having dominion over the earth, and the wonders of God's kingdom will be revealed everywhere. And at that time, God's victory over all rebellion will be so great that every creature will acknowledge him as the King of creation. As the apostle Paul described in Philippians 2:10-11:
At the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).
This glorious vision of the goal of history is the victory that Jesus and his followers announced as, "the good news of the kingdom of God."
Now that we've sketched the basic concept of the good news of the kingdom by looking at both the good news and the kingdom of God, we should turn to the developing significance of this proclamation of victory for God's kingdom.
Developing Significance
The good news of victory for the kingdom is so thoroughly woven into the fabric of New Testament theology that it appears explicitly or implicitly everywhere in the New Testament. By the time the New Testament was written, the hope of victory for God's kingdom had developed so much significance that it permeated every dimension of New Testament theology.
There are many ways we could trace the developing significance of the kingdom of God in New Testament theology, but for our purposes we'll look at just two aspects. First we'll consider Israel's failures leading up to the days of the New Testament. And second, we'll investigate Israel's hopes for the kingdom prior to Christ's arrival. Let's think first about Israel's failures.
Israel's Failures
After sin brought creation and the human race under a curse, God chose Abraham and his descendants to fulfill the kingdom commission he had first given to Adam and Eve. God promised to multiply the family of Abraham. And he gave Abraham's descendants the Promised Land as the starting point for spreading God's blessings throughout the world. In the days of Moses and Joshua, God furthered the Israelites' privileges and responsibilities by giving them victory over the Canaanites and over the satanic spirits the Canaanites served. Later on, David, Solomon and a few other kings of Israel and Judah had significant successes in extending God's kingdom to other nations. In fact, at the height of Solomon's reign, Israel was one of the world's most glorious empires.
Despite these privileges, every generation of Abraham's descendants failed God in one way or another. But God showed patience and enabled them to move forward despite their sins. Sadly, once God's people became their own kingdom, with a royal dynasty and a temple in the capital city, Israel's failures became so flagrant that God turned in judgment against them. He called for the evil empires of Assyria and Babylon to conquer Israel in war. These severe defeats finally removed the house of David, decimated the temple, destroyed Jerusalem and sent most Israelites into exile. The Promised Land was left in ruins. And at the end of the Old Testament, the accomplishments of God's kingdom seemed to have all but disappeared. By the time of the New Testament, God's kingdom in Israel had suffered under the tyranny of Gentile nations and the false satanic gods they served for more than 500 years.
Unfortunately, modern Christians are so far removed from these experiences that most of us are unaware of how much the defeat of God's kingdom in the Old Testament impacted on the theology of the New Testament. But, Israel's subjection to Gentile nations weighed heavily on the minds of Jews in the first century, including Jesus' followers. First century Jews wondered, was the exile the end of God's visible kingdom? Was there any hopeful good news for the kingdom of God? This climate led New Testament authors to insist that the kingdom of God had not ended. All was not lost. Jesus of Nazareth had proclaimed the good news that the exile would end. And God's victorious kingdom would be established throughout the world in Christ, in spite of Israel's failures.
Now that we've seen the developing significance of the kingdom through Israel's failures, we're ready to look at Israel's hopes for God's kingdom after the exile.
Israel's Hopes
In the Old Testament, God spoke through his prophets to warn Israel of their impending defeat and exile because of their unfaithfulness. But, in his mercy, he also inspired the prophets to call those in exile to repent in hopes of a great victory. These prophecies were complex, but in general terms, Israel hoped for the time when God would defeat his enemies and deliver his people into the blessings of his glorious, worldwide kingdom.
We can see these hopes many places in Old Testament prophecy, but for the sake of time, we'll consider just two verses from a well-known prophecy in Isaiah 52. First, in Isaiah 52:7 we read:
How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, "Your God reigns!" (Isaiah 52:7).
This verse is important for us because it explicitly mentions the good news of victory for God's kingdom. It also closely parallels Isaiah 40:9 where Isaiah made a similar statement. The larger contexts of these two passages indicate that the "good news" refers to the unprecedented victory of God's kingdom following the end of Israel's exile. These hopeful predictions permeated the theological reflections of the vast majority of Jews in the first century. And not surprisingly, they also permeate the theology of the New Testament.
The Old Testament narrative as a whole is dominated by the theme of exile. It goes back to the Garden of Eden with Adam and Eve, and that's just recapitulated in Israel's own history. And so, this sort of depressing turn of events, which looms so large in the Old Testament narrative, naturally calls forth a desire for some hope beyond exile. So, we have plenty of near-term prophecies, particularly in Isaiah, that God will restore his people, but when you tie that back into the creation narrative, you realize that mere restoration to land is never going to be enough to undo the primal damage done in the beginning, or shortly after the beginning… And so, it's quite natural to find in the Old Testament prophets a yearning for near-term deliverance for Israel perhaps at the hand of a particularly gifted king, but also ultimate deliverance from some ultimate kingly representative of God's people. [Dr. Sean McDonough]
A closer look at Isaiah 52:7 highlights four features related to Israel's hopes for the victory of God's kingdom.
First, Isaiah said that messengers would "bring good news" and "bring good tidings" to Zion. Both of these phrases translate the Hebrew verb basar, which the Septuagint translates with euangelizo. As we saw earlier, this same terminology is used in the New Testament for the good news of victory for God's kingdom in Christ.
Second, we see Isaiah 52:7 quoted in Romans 10:15. Here, Paul indicated that Christian preaching fulfilled Isaiah's prediction of messengers announcing good news at the end of Israel's exile.
Third, Isaiah predicted that the good news would be a proclamation of "peace" and "salvation." In Ephesians 6:15, Paul referred to the Christian "gospel of peace" and in Ephesians 1:13 he mentioned "the gospel of your salvation."
And fourth, the last line of this verse summarizes the good news when it declares, "Your God reigns!" This message forms the basis of the gospel that Jesus and the New Testament authors repeatedly referred to as "the good news of the kingdom" — or reign — "of God."
Now that we've seen how Isaiah prophesied about the coming of Israel's hopes in Isaiah 52:7, let's look at verse 10 of the same chapter. Here, Isaiah predicted the two sides of victory that Israel longed to see. First, he anticipated the defeat of God's enemies.
The defeat of God's enemies appears explicitly in the first half of Isaiah 52:10 where Isaiah said:
The Lord will lay bare his holy arm in the sight of all the nations (Isaiah 52:10).
Here we see that God will "lay bare his holy arm," meaning his arm of strength in war to defeat his enemies.
Of course, everyone familiar with the Old Testament knows that God defeated enemies many times. So, what made this prediction about God's victory so special? In this verse, Isaiah predicted that God would defeat his enemies "in the sight of all the nations." In other words, Isaiah predicted that after Israel's exile, God will completely defeat all of his enemies everywhere. He will disempower them, remove them from the earth, and send them to eternal judgment.
Second, the last half of Isaiah 52:10 tells us that God's victory will also result in the deliverance of God's people into the blessings of his kingdom. Listen to this part of Isaiah 52:10:
All the ends of the earth will see the salvation of our God (Isaiah 52:10).
We know that God delivered his people repeatedly in the Old Testament. But in the deliverance that Isaiah predicted here, "all the ends of the earth" will see it. Just as the defeat of God's enemies will be universal, his deliverance will be worldwide and final. In the end, God will deliver his people into his kingdom of joy, love, righteousness, peace, prosperity, and endless delight in his glorious presence.
We'll look more closely at these two aspects of God's victory later in our lesson, but as these verses illustrate, the prophecies of the coming kingdom are seen throughout the Old Testament.
Unfortunately, for over 2,000 years, traditional Christian theology has obscured the prominence of the kingdom in the New Testament. At different times in the history of the church, Christians have rightly emphasized a variety of theological outlooks in response to various issues. But we must always remind ourselves that when the New Testament was written, the defeat of God's kingdom weighed heavily on Jesus' followers. Nothing was more important to them than their belief that God's kingdom would rise to unprecedented victory in Jesus. And for this reason, New Testament theology is cast within the framework of the good news of the kingdom of God.
So far in this lesson on the kingdom of God, we've introduced the prominent theme of the good news of the kingdom in New Testament theology. Now, we should turn to our second main topic: how the coming of the kingdom shaped the theology of the New Testament.
COMING
We've all had times when we believed that certain things were about to happen. But when the time came, what actually occurred was very different from what we'd imagined. In many ways this was true for the authors of the New Testament. The vast majority of Jews living in the first century had firm expectations of how the victory of God's kingdom was going to come. But the early followers of Jesus gradually learned that it was not coming as they had imagined. So, in a variety of ways, New Testament theology was devoted to explaining how the victory of the kingdom was actually going to arrive.
To understand how the coming of the kingdom influenced New Testament theology, we'll touch first on the expectations for the arrival of God's kingdom. Then we'll look at New Testament outlooks on what we'll call the threefold victory of the kingdom. Let's consider first the expectations for the coming kingdom.
Expectations
In the first century A.D., all Jews with even a small measure of commitment to their ancestors' faith longed for the victorious kingdom of God to come. They all hoped that God would defeat their enemies and deliver his people into the blessings of his kingdom. This was true for Jesus' followers as well. But there were some striking differences as to how and when they expected God's victorious kingdom to come.
On the one side, when rabbis and other leaders in Israel taught about the coming of the final victory of God's kingdom, they referred to familiar Old Testament terminology like "the last days" and "the day of the Lord." But they also spoke of two great ages of history. Rabbis often referred to the present age of sin, suffering and death as "this age" — olam hazeh in Hebrew — and of the future age of righteousness, love, joy, and peace that would follow the exile as "the age to come" — olam haba' in Hebrew.
They taught that "this age" reached its low point in the curse of Israel's exile from the Promised Land. Of course, God was sovereign over this age, and from time to time he revealed, or demonstrated, his kingship in remarkable ways. But by the first century A.D., God's people had been oppressed and kept from the blessings of God's kingdom for hundreds of years. The widespread expectation was that in "the age to come," the enemies of God would be completely defeated and eliminated from the earth. And the people of God would be delivered forever into the immeasurable blessings of God's worldwide kingdom.
In biblical literature and also in discussion about the Bible, we sometimes find or encounter the terms "this age" and "the age to come." What is meant by these terms is the following: "This age" is the age, the period, the era, in which human beings live, the age since the Fall. It is life in a fallen world. "The age to come," as expected by the Old Testament prophets, was a time where God would reconstitute paradise in some sense; there would be a new heavens and a new earth, and the human heart of stone would be removed, and we all would perfectly follow and do the will of God. There would be no violence among human beings; there would be no violence even in the animal kingdom. [Dr. Eckhard J. Schnabel]
In the first century, different Jewish sects had different outlooks on what had to happen before history would transition from "this age" to "the age to come." But most parties agreed that the transition from this age of defeat to the age of God's victorious kingdom would occur through a catastrophic war. They believed the Messiah, the heir of David's throne, would lead the angels of heaven and God's faithful people to victory over God's human and spiritual enemies.
The belief that God would defeat not only human enemies, but also spiritual enemies was supported throughout the Old Testament Scriptures. For instance, in Exodus 12:12 God spoke of defeating not only the Egyptians, but the gods of the Egyptians as well. In 1 Samuel 5:1-12 God made war with the Philistines, and also defeated their false god, Dagon. This is why Isaiah 21:9 coupled the defeat of Babylon with the destruction of Babylon's gods.
Old Testament passages like Haggai 2:6-9; Zechariah 9–12 and Ezekiel 38–39 were interpreted in Jewish apocalyptic literature as prophecies about the great cosmic war in which the Messiah would lead the armies of God in victory over the nations and the evil spirits who ruled over them. In this way, the Messiah would defeat all of God's enemies and would deliver all of God's people into his glorious, worldwide kingdom.
On the other side, as widespread as these Jewish outlooks were, Jesus' followers began to anticipate the arrival of victory for God's kingdom differently. Like the majority of their contemporaries, New Testament authors believed that history divided into two great ages. And they agreed that the Messiah would defeat God's human and spiritual enemies and deliver God's redeemed people from "this age" into the blessings of "the age to come." But Jesus' followers came to believe that the transition from this age to the age to come would happen in ways that were contrary to what most Jews in their day believed.
In the first place, unlike most Jews, New Testament authors believed that Jesus was the promised Messiah, the chosen son of David, who would bring the final worldwide victory for God's kingdom. And this commitment to Jesus as the Messiah deeply shaped everything they wrote in the New Testament.
We can see this devotion to Jesus' messianic kingship in the royal titles that the New Testament gives him. For example, the New Testament refers to Jesus with the royal title "Christ" some 529 times. The Greek word Christos translates the Old Testament Hebrew term Meshiach from which we derive our term Messiah. Originally, these terms meant simply, "anointed one." In Old Testament times, prophets, priests and kings were specially anointed offices in Israel. But by the time of the New Testament, "the Anointed One," or "the Messiah," was almost synonymous with the great King of David's house that would bring about the transition to the age to come.
A second royal title attributed to Jesus in the New Testament is "Son of God." This expression, or some variation of it like "the Son" or "the Son of the Most High," appears some 118 times in the New Testament. This terminology indicated that Jesus was the rightful King of Israel. Listen to John 1:49 where Nathanael said to Jesus:
You are the Son of God; you are the King of Israel (John 1:49).
And as Peter put it in Matthew 16:16 when he confessed his faith in Jesus:
You are the Christ, the Son of the living God (Matthew 16:16).
This expression was similar to a third royal designation for Jesus: "son of David." We see this in the gospels of Matthew, Mark and Luke at least 20 times in reference to Jesus as the rightful, God-ordained heir of David's throne.
For example, in Luke 1:32-33, the angel Gabriel said to Mary at the Annunciation:
[Jesus] will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end (Luke 1:32-33).
Here Gabriel spoke of Jesus with the royal title "Son of the Most High." He then explained that Jesus will sit on "the throne of his father David." Luke recorded that Jesus "will reign … forever [and] his kingdom will never end." As the Son of the Most High, Jesus is the one who will bring about the final, never-ending victory of the kingdom of God.
All of these passages point to a crucial teaching in New Testament theology: Jesus is the Messiah who will bring the kingdom of God to the earth in all of its fullness.
In the second place, Jesus' early followers believed that he would bring about the transition from this age to the age to come in ways that they and others had not expected.
Listen to the way Jesus revealed this change of expectations for God's kingdom in Matthew 13:31-32:
He told [the crowd] … "The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches" (Matthew 13:31-32).
In this parable, Jesus taught that God's victorious kingdom would begin as something small, "like a mustard seed," grow for a period of time, and then reach its final culmination.
Modern theologians often call Jesus' outlook on the coming of God's messianic kingdom "inaugurated eschatology." This phrase refers to the idea that the work of the Messiah has already been manifested on earth, but the final victory is still to come. They also speak of it as the "already, but not yet." In other words, the victory of God's kingdom has come already, but not yet in its fullness. This outlook on the victory of God's coming kingdom offers countless insights into the theology of the New Testament.
One of the biggest questions related to the kingdom of God when Jesus announces the kingdom of God is, is it a present reality? Has it come in his words and deeds, or is it still a future entity? Well, scholars talk about the "inaugurated kingdom of God." The "inaugurated" means that it is both present and future. Jesus announces the kingdom. The kingdom is arriving through his words and deeds, especially through his death on the cross and his resurrection. So, the kingdom is inaugurated, but it's not yet consummated. When it's fully consummated, it will fully come to earth, we'll receive our glorified bodies, we'll enter into an eternal relationship with God. So, we live in the present day between the times, between the inauguration of the kingdom, its consummation. We still live in these bodies; we still live in this fallen world, yet the kingdom has come because Christ is reigning at the right hand of the Father. He's also reigning in our hearts. And so the kingdom has come, it's "already," but it is still future. It is "not yet" as well. [Dr. Mark L. Strauss]
On the whole, it helps to think of the New Testament outlook on the coming of God's kingdom as a threefold victory. First, in the inauguration, God initiated the victory of the kingdom through Jesus' life, death, resurrection and ascension, and through the foundational ministries of his first century apostles and prophets. After this, in the continuation, Jesus advanced the victory of God's kingdom from his throne in heaven. And Jesus will continue to further the kingdom throughout the history of the church. And finally, Jesus will bring the consummation of the kingdom when he returns in glory. This is the final victory of God's kingdom when all evil will be destroyed and God's glorious kingdom will extend everywhere in the world.
As New Testament authors devoted themselves to explaining different sorts of theological matters, they did so in large part in terms of these three stages of Jesus' messianic work.
As we've seen, the coming of the kingdom changed the expectations of Jesus' followers in the first century. Now, let's look at the vital place the threefold victory of God's kingdom held in New Testament theology.
Threefold Victory
The fact that the victory of God's kingdom comes in the inauguration, continuation, and consummation of Jesus' messianic work raised all kinds of questions in the early church. What had Jesus already accomplished? What would he accomplish in church history? What would he do at his return? These kinds of questions were so important in the first century that they deeply shaped the theology of the New Testament. New Testament authors drew upon the fact that the defeat of God's enemies and the deliverance of God's people had begun in Christ's first advent. These events would continue throughout church history, and would finally reach completion in Christ's second victorious coming.
Time will only allow us to point to some of the ways this threefold victory shaped New Testament theology, but it will help to look in two directions. First, we'll note how the New Testament explains the defeat of God's enemies in the three stages of the kingdom. Then, we'll examine New Testament teachings on the deliverance of God's people in all three stages as well. Let's look first at the defeat of God's enemies.
Defeat
Unbelieving Jews held that the Messiah would defeat both human and spiritual enemies of God. New Testament authors believed this as well. But they also understood that Jesus would do this in ways that were appropriate for each stage of his kingdom.
New Testament theology emphasizes that Jesus' strategy was twofold in the inauguration of the kingdom. On one side, he inflicted the judgment of God on God's spiritual enemies. Throughout his ministry, Jesus disempowered evil spirits by casting them out of their positions of power. But on the other side, he extended the mercy of God to God's human enemies. To be sure, Christ's mercy toward people led to many blessings for them, but it also furthered the defeat of evil spirits by robbing them of their human servants.
In Matthew 12:28-29, Jesus himself explained this strategy when he said:
If I drive out demons by the Spirit of God, then the kingdom of God has come upon you… how can anyone enter a strong man's house and carry off his possessions unless he first ties up the strong man? Then he can rob his house (Matthew 12:28-29).
Jesus came and bound up demons, or "tie[d] up the strong man," in order to "rob his house." In other words, Jesus drove demons out and freed those who were under the demons' control.
We can also see this twofold strategy in places like John 12:31-32 where Jesus said:
Now is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself (John 12:31-32).
Once again, in the inauguration of the kingdom, Jesus directly attacked evil spirits, or "the prince of this world," Satan. He drove him out and disempowered him. But along with this aggression against Satan, Jesus offered salvation to humanity.
Sometimes people wonder, how can this view of Christus Victor, the victorious Christ, be consistent or related to the idea of Christ as the one who died for our sins, a substitutionary atonement? … In John's gospel, the third time Jesus speaks of the Son of Man being lifted up as the serpent was lifted in the wilderness — it's in John 12 — he connects that lifting up specifically with the statement, "now will the ruler of this world be cast down." So, Jesus takes the place of the cursed serpent, he goes to death to destroy death from within. So, his first act as Christus Victor is to destroy death from within by being lifted up on the cross. [Rev. Michael J. Glodo]
The defeat of God's spiritual enemies was so important to Christ's inaugural work that in passages like Hebrews 2:14-15, New Testament authors wrote about Christ's atoning death on the cross in terms of this same twofold strategy. They made it clear that, through his death, Jesus broke the power Satan had over human beings. And by making atonement for the sins of humanity, Jesus set people free who had been slaves to sin and death.
These ideas appear clearly in Colossians 2:15 where the apostle Paul wrote:
Having disarmed the powers and authorities, [Christ] made a public spectacle of them, triumphing over them by the cross (Colossians 2:15).
Demonic powers and authorities lost their positions of prominence when Jesus set his people free from the dominion of sin by dying on the cross.
In this light, it should be no surprise that in Ephesians 4:8, the resurrection and ascension of Christ is described as a plundering of Satan's human servants:
When he ascended on high, he took many captives and gave gifts to his people (Ephesians 4:8).
As this passage indicates, when men and women come to faith in Christ, it's as if Christ takes them as plunder from the kingdom of Satan.
This strategy for the defeat of God's spiritual opponents also appears in the inaugural work of Christ's apostles in the book of Acts. Following Jesus' example, the apostles repeatedly cast out demons as they preached the gospel in Gentile nations and dispossessed Satan of many human servants.
Not surprisingly, when we consider the continuation of Christ's kingdom throughout church history, we find that followers of Christ are to pursue the strategy that Jesus used in the inauguration. Rather than gaining victory over God's human enemies, we should focus our attention on the evil spirits who oppose the ways of God.
Although many modern Christians fail to realize it, New Testament kingdom theology frequently reminds us that the church of Jesus is not at war with people, but with Satan and other evil spirits. And it's our responsibility to contend with these spiritual enemies of God.
This is why, in passages like Ephesians 6:11-12, the New Testament interprets our difficulties and struggles as conflicts with evil spirits. Here we read:
Put on the full armor of God so that you can take your stand against the devil's schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (Ephesians 6:11-12).
Much of the time modern Christians think of the struggles of their lives as conflict with mere human beings. But here we see that the conflict facing the church is actually with "the devil," "rulers," "authorities," "the powers of this dark world" and "the spiritual forces of evil in the heavenly realms." And by putting on the full armor of God we are able to disempower these spiritual beings that oppose the kingdom of God.
This passage is not unusual in its emphasis on spiritual warfare as a dimension of Christ's kingdom throughout Christian history. The constant conflict we experience with Satan and other evil spirits can also be found in a number of other passages like Ephesians 4:27; 1 Timothy 3:7; 2 Timothy 2:26; James 4:7; 1 Peter 5:8; 1 John 3:8; and Jude 9. But at the same time, as we read in 2 Corinthians 5:20, we must also extend the mercy of God to his human enemies.
We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God (2 Corinthians 5:20).
Following Paul's example, as "Christ's ambassadors," representatives of God's kingdom, we continue to defeat God's spiritual enemies by seeking reconciliation between God and his human enemies.
New Testament theology also associates the defeat of God's enemies with the consummation of Christ's kingdom. It's important to note, however, that a dramatic change occurs in Jesus' strategy at the consummation. When Christ returns, he will no longer extend mercy to God's human enemies. Instead, Christ will lead in battle against God's spiritual and human enemies to bring about their utter defeat, their elimination from the earth, and their eternal judgment.
Listen to the way Revelation 19:13-15 describes the defeat of God's human enemies at the consummation:
His name is the Word of God. The armies of heaven were following him … Out of his mouth comes a sharp sword with which to strike down the nations (Revelation 19:13-15).
In a similar way, Revelation 20:10 depicts Christ's glorious return as the time of final judgment against evil spirits and Satan:
And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever (Revelation 20:10).
Of course, we've only briefly summarized these matters. But we can see from these examples that New Testament authors felt it was necessary to clarify this facet of the kingdom's victory time and again. They stressed the priority of aggression against evil spirits and emphasized kindness toward God's human enemies during both the inauguration and continuation of the kingdom. But they also pointed out that, in the end, when Christ returns, both human and spiritual enemies will come under the eternal judgment of God. These emphases confirm that the defeat of God's enemies is a crucial feature of New Testament kingdom theology.
The kingdom has started, it is here, but it is still wending its way, forging its way until the consummation. So, in what ways, then, the question asks, is Jesus already victorious over his enemies? Well, first of all, the most crucial victory is in the cross itself so that he defeats Satan… In that sense, the crucial battle has been fought and won. And that's why, for example, in Revelation 12, the saints respond to the accuser of the brethren, they overcome him by the blood of the Lamb. They overcome Satan — described metaphorically in Revelation 12 — they overcome him by the blood of the Lamb. And, so, that battle has already been won. But, like Hitler toward the end of World War II, when he could see that the war was over, he didn't quit. He was filled with fury because he knew his time was short. That's what is said of Satan. So, Satan is more virulent now, and every time the gospel advances, more people are converted, righteousness is established in individual lives, in the local church, in any sort of subculture, that is already an ongoing defeat of Satan and of all those who love darkness. And the ultimate trajectory toward the ultimate victory is when the kingdoms of this world become the kingdoms of our God and of his Christ, and he will reign forever… The point is that the trajectory has been set in place so that, as Philippians 2 puts it, every knee will bow, every tongue will confess that Jesus is Lord, and the fundamental victory has been won. That's still got to be worked out in some respects. It's being worked out in the lives of many who do joyfully, by the power of the Spirit, bend the knee. But everyone will bend the knee on the last day. [Dr. D. A. Carson]
Now that we've seen how the threefold victory of God's kingdom includes the defeat of God's enemies, we should point out how the deliverance of God's people also plays a major role in New Testament theology.
Deliverance
If there's one facet of the inauguration of the kingdom that stands out to most readers, it's the deliverance of God's people into the blessings of the kingdom. For instance, one of the main reasons the Gospels focus so much attention on Jesus' miracles is because these miracles represented the blessings of the kingdom that Jesus brought to earth. Jesus' miracles were temporary foretastes of kingdom blessings that God's people would enjoy forever in the age to come. Beyond this, Jesus' attention to social justice for the poor, the needy, and those who suffered at the hands of others also represented important blessings of the kingdom.
The miracles and social justice of Jesus and his apostles and prophets were extraordinary blessings. But the greatest blessing in the inauguration of God's kingdom was the gift of eternal salvation that Christ gave to all who believed in him.
This is why in Colossians 1:13-14 Paul described receiving salvation in Christ as deliverance from one kingdom to another.
For he 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 (Colossians 1:13-14).
The theme of deliverance into kingdom blessings also helps us understand why the New Testament emphasizes the Holy Spirit's work so much. By the end of the apostolic ministry, the outpouring of the Holy Spirit on Christ's followers was the one blessing of the world to come that was granted to every believer. As we read in 2 Corinthians 1:21-22:
He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come (2 Corinthians 1:21-22).
This passage closely parallels Ephesians 1:14. Both passages indicate that the Holy Spirit is Christ's "seal of ownership on us." He is "a deposit, guaranteeing what is to come." In other words, the Holy Spirit, the power of God in our lives today, is the first installment of the grand inheritance that followers of Christ will receive when Christ returns in glory.
The New Testament also addresses the deliverance of God's people during the continuation of Christ's kingdom. In the ongoing life of the church, New Testament authors encouraged Christ's followers to remember how God had delivered them already into the blessings of his kingdom. New Testament theology emphasizes that, not only has God saved us from judgment for our sins, but God also continues to grant the gift of the Holy Spirit to his church. For example, listen to 1 Corinthians 4:20:
For the kingdom of God is not a matter of talk but of power (1 Corinthians 4:20).
Here, as in many other places, the "power" Paul had in mind was the power of the Holy Spirit.
The Spirit of God is the wondrous reality of God's blessings for his people that we experience day after day. He sanctifies us, produces his fruit in our lives, fills us with joy, and strengthens us with his power against our enemies. Despite the fact that many branches of Christ's church today de-emphasize the Holy Spirit's role in believers' lives, he is our greatest blessing during the continuation of Christ's kingdom.
New Testament theology also encourages followers of Christ who live during the continuation of his kingdom, to keep their hopes fixed on even greater blessings in the kingdom to come.
Hebrews 12:28 calls for followers of Christ to remain faithful in light of the blessings of the kingdom still ahead:
Since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe (Hebrews 12:28).
And in James 2:5 we read:
Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? (James 2:5).
James called on the church to stop showing favoritism to the rich because it is not the wealthy who receive the kingdom. Rather, those who are "rich in faith" and "those who love him" will "inherit the kingdom he promised."
Jesus delivered his people into kingdom blessings when he inaugurated the kingdom. And his kingdom blessings have continued in the life of the church throughout history. But Scripture teaches that the complete deliverance of God's people into the blessings of God's kingdom won't be accomplished until the final consummation of the kingdom. In the consummation, God's people will fully experience all the promised blessings of the kingdom. As we read in Revelation 11:15:
The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever (Revelation 11:15).
When Christ returns, the kingdom of the world will be completely replaced with the victorious kingdom of God.
And listen to Revelation 5:9-10 where the heavenly creatures sing in praise of Christ:
You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth (Revelation 5:9-10).
In the consummation, God's people will be delivered to become "a kingdom [of] priests," and "they will reign on the earth."
When we think about Jesus coming again and winning his final victory, we don't want to think simply in terms of Jesus overwhelming his enemies by what the French would call force majeure, just raw exercise of power. In Revelation it talks about the sword coming out of Jesus' mouth, and that is surely the sword of the Word, the sword of justice, that final judgment is as much about exposure as anything else. And likewise for the saints, particularly in the New Testament context, vindication is one of the chief themes. They've gone on believing in Jesus and gone on turning the other cheek and loving your enemies and doing all these other things while the world says this is complete foolishness. So, at the judgment, all things are made clear, all things become transparent; the truth will out, and that will be good news for the saints and bad news for the wicked whose wickedness consists precisely in resisting Jesus and his message. [Dr. Sean McDonough]
As we can see, New Testament authors drew attention to the defeat of God's enemies and the deliverance of his people into kingdom blessings at every stage of Jesus' messianic work. While these elements may seem disconnected at first, they are joined together and emphasized in New Testament theology because they represent a crucial theme: the arrival of victory for the kingdom of God in Christ.
CONCLUSION
In this lesson, we've looked at the importance of the kingdom of God in New Testament theology. Rather than being a minor or marginal teaching of the New Testament, God's kingdom shapes the very heart of what New Testament authors taught. We've explored how this was true with the good news of the kingdom. And we've also seen how New Testament theology focused on the coming of the kingdom in the inauguration, continuation and consummation of Christ's kingdom.
As we've seen, it's no exaggeration to say that New Testament faith is all about the kingdom of God. New Testament theology stresses the good news of victory for the kingdom of God and how this victory has come, is coming, and will come in the three stages of Christ's kingdom. These basic kingdom concepts represent some of the most important themes of the New Testament. Keeping them in mind will greatly enhance our understanding of New Testament theology. And we'll find new significance in the teachings of the New Testament. Without question, the theme of the kingdom of God in Christ undergirds every facet of New Testament theology.