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启示录生命读经 · 第11篇

在士每拿的召会─复活的生命和生命的冠冕

The Church in Smyrna— The Resurrection Life and the Crown of Life
1主在祂的主宰里拣选了众召会来成就祂的定旨。祂选了小亚细亚这七个城，就是以弗所、士每拿、别迦摩、推雅推喇、撒狄、非拉铁非和老底嘉。每个城的名字，在希腊文都很有意义，恰与那召会属灵的情况相配。我们曾指出，『以弗所』的意思是『可羡慕的，』指明在以弗所的召会是主所宝爱，并且在祂眼中是可羡慕的。『士每拿』原文意没药。没药是一种香料，在表号上表征受苦。在豫表上，没药表征基督甜美的受苦。因此在士每拿的召会是受苦的召会，表征从第一世纪末至第四世纪初，受罗马帝国逼迫的召会。这个遭受逼迫的召会，乃是在基督的甘甜和馨香中受苦。换句话说，这召会乃是在耶稣的患难里，交通于祂的苦难。士每拿召会所受的苦难就是基督所受的，她成了基督苦难的延续。在歌罗西一章二十四节，保罗说，他『为基督的身体，就是为召会，在我一面，在我肉身上补满基督患难的缺欠。』保罗是在补满基督的苦难。虽然基督的救赎没有一个人能接续，但是基督的苦难却需要由所有跟随祂的人来补满，不论是个别的或是集体的。在士每拿召会身上，我们看见耶稣苦难的集体延续。因著这个召会是耶稣苦难的继续，所以她真是耶稣的见证。
1The Lord was sovereign in selecting the churches to fulfill His purpose. He chose seven cities in Asia Minor: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. According to the Greek, the name of each city is very meaningful, exactly matching its spiritual significance. As we have pointed out, Ephesus means desirable, indicating that the church in Ephesus was precious to the Lord and desirable in His eyes. In Greek Smyrna means myrrh. Myrrh is a sweet spice which, in figure, signifies suffering. In typology, myrrh signifies the sweet suffering of Christ. Thus, the church in Smyrna was a suffering church, prefiguring the church under the persecution of the Roman Empire from the latter part of the first century to the early part of the fourth century. This persecuted church suffered in the sweetness and fragrance of Christ. In other words, this church was in the tribulation of Jesus and in the fellowship of His sufferings. The church in Smyrna suffered as Christ Himself did, having become a continuation of His suffering. In Colossians 1:24 Paul said that he filled up “that which is lacking of the afflictions of Christ in my flesh for His Body, which is the church.” Paul was completing the sufferings of Christ. Although no one can continue Christ’s redemption, His sufferings must be completed by all His followers both individually and collectively. In the church in Smyrna we see the collective continuation of the sufferings of Jesus. Because this church was a continuation of Jesus’ suffering, it was truly the testimony of Jesus
壹 说话者
I. THE SPEAKER
一 那首先的、末后的
A. The First and the Last
2我们现在来看对士每拿召会说话者。二章八节主说，『那首先的、末后的、死过又活的，这样说。』主告诉这个受苦的召会，祂是那首先的、末后的。这就是说，祂所经历的苦难无论多重，都不能将祂了结，也不能损害祂。祂是首先的，最终也是末后的。召会遭受苦难时，必须认识主是那首先的、末后的，是永远存在、永不改变的一位。无论逼迫的环境如何，祂仍是一样；没有一事能在祂以先，也没有一事能在祂以后。凡事都在祂管制的界限之内。
2Let us now consider the speaker to the church in Smyrna. In verse 8 the Lord says, “These things says the First and the Last, who became dead, and lived again.” The Lord told this suffering church that He was the First and the Last. This means that no matter how great were the sufferings through which He passed, those sufferings could not terminate or damage Him. He was the First and eventually He was also the Last. In suffering, the church must know that the Lord is the First and the Last, the ever-existing, unchanging One. Whatever the environment may be, He remains the same. Nothing can precede Him, nor can anything exist after Him. All things are within the limit of His control.
3主告诉士每拿召会，祂是那首先的、末后的，祂乃是指明召会必须是得胜的。召会不该被任何的苦难阻挠。她必须经过一切的苦难，达到终点，因为主是召会的生命和元首，祂是首先的，也是末后的。二那位死过又活的
3When the Lord told the church in Smyrna that He was the First and the Last, He was indicating that the church had to be victorious. The church should not be frustrated by any type of suffering. She must pass through all the sufferings and come to the end, because the Lord, who is the life and Head of the church, is the First and Last. B. The One Who Became Dead and Lived Again
4八节主又说，神是『死过又活的。』『又活的』意即复活。主受过死的苦，但祂又活了。祂曾进入死亡，但死亡不能拘禁祂，（徒二24，）因为祂是复活。（约十一25。）受苦的召会也需要认识祂是这样的一位，才能忍受各样的苦难。无论逼迫多厉害，召会仍是存活的，因基督复活的生命在她里面，耐得住死亡。苦难或逼迫所能作的顶多把我们杀死，但在受逼至死之后却有复活。所以主好像对受苦的召会说，『你当知道，我就是那受逼迫以至于死的，但死不是终结，乃是进入复活的门。我进入了死亡，就进入了复活的门槛。不要因逼迫而丧胆，也不要因豫见要被杀而害怕。你必须欢欢喜喜的迎接死亡，因为你进入了死亡，就踏在复活的门槛上。要记得，我就是那死过又活的。』无论我们需要甚么，主就是。祂的资格恰好应付我们的需要。对于受苦的召会，主不仅是首先的和开始的，也是末后的和终结的。每次你遭受逼迫的时候，应当兴起，并宣告说，『阿利路亚，我正走向终点，走向末后，快要踏进复活的大门了。』
4In this verse the Lord also said that He is the One “who became dead, and lived again.” “Lived again” means resurrection. The Lord suffered death and lived again. He entered into death, but death could not hold Him (Acts 2:24) because He is the resurrection (John 11:25). The suffering church also needs to know Him as such a One that she may endure all kinds of suffering. However severe the persecution may be, the church will still be alive, for the resurrection life of Christ within her can endure death. The most suffering or persecution can do is kill us. Following the death from persecution, there is resurrection. Therefore, the Lord seemed to be telling the suffering church, “You must realize that I am the One who was persecuted to death. But that death was not the end—it was the gateway into resurrection. When I entered into death, I came into the threshold of resurrection. Do not be frightened by persecution, nor terrified at the prospect of being killed. You must welcome death and be happy, for once you have passed into death you also will be on the threshold of resurrection. Remember, I am the One who became dead and lived again.” Whatever we need, the Lord is. His qualifications exactly match our need. To the suffering church, the Lord is not only the First and the beginning but also the Last and the end. Whenever you are undergoing persecution, you must rise up and declare, “Hallelujah, I am going to the end, to the last. I am about to enter into the gateway of resurrection
贰 召会所受的苦难
II. THE CHURCH’S SUFFERING
一 患难
A. Tribulation
5在九节，主对士每拿召会说，『我知道你的患难。』这封书信的内容没有别的，只有患难、受苦和逼迫。对召会来说，患难是生命的试验。召会经历并享受基督复活生命的程度，只有藉著患难才能被试验出来。不单如此，患难也带进基督复活生命的丰富。主许可召会遭患难，不仅要见证祂复活的生命如何胜过死亡，也要使召会能享受祂生命的丰富。因此，患难对召会是宝贵的。
5In verse 9 the Lord said to the church in Smyrna, “I know your tribulation.” The content of this epistle is nothing but tribulation, suffering, and persecution. To the church, tribulation is a test of life. The extent to which the church experiences and enjoys the resurrection life of Christ can only be tested by tribulation. Moreover, tribulation also brings in the riches of the resurrection life of Christ. The Lord’s purpose in allowing the church to suffer tribulation is not only to testify that His resurrection life overcomes death, but also to enable the church to enter into the riches of His life. Hence, tribulation is precious to the church.
二 贫穷（却是富足的）
B. Poverty (Yet Being Rich
6主说，『我知道你的患难和贫穷，其实你是富足的。』主的确赞赏这个受苦的召会。受苦的召会在物质上虽然贫穷，但在主连同祂生命的丰富上却是富足的。因此，主好像说，『虽然你遭受患难和贫穷，你却是富足的。你在物质上贫穷，但在属灵上却是富足的；你在属地的事物上贫穷，但在属天的事物上却是富足的。』遭受逼迫之苦，乃是带我们进入基督之丰富的凭藉。我们遭受逼迫、贫穷越多，在基督里就越富足。
6The Lord said, “I know your tribulation and poverty, but you are rich.” The Lord did appraise this suffering church. The suffering church was poor in material things, but rich in the Lord with the riches of His life. Thus, the Lord seemed to be saying, “You are suffering tribulation and poverty, yet you are rich. You are poor physically, but you are rich spiritually. You are poor in earthly things, but you are rich in heavenly things.” Suffering persecution is the means to bring us into the riches of Christ. The more we are persecuted and suffer poverty, the richer we are in Christ
三 撒但会堂中不信之犹太人的毁谤
C. Slander of the Unbelieving Jews of the Synagogue of Satan
7在九节，主也说祂知道『那自称是犹太人，却不是犹太人，乃是撒但会堂的人，所说毁谤的话。』根据这封书信，逼迫是从宗教来的，就是从撒但会堂中那些不信的犹太人来的。热中犹太教者对受苦召会的毁谤，就是对她恶意的批评。这些热中犹太教者，在肉身是犹太人，在灵里却不是。（罗二28～。）仅是亚伯拉罕在肉身的后裔，并不将他们构成真犹太人。『肉体的儿女不就是神的儿女。』（罗九7～8。）所以主说，他们『自称是犹太人，却不是犹太人。』这些热中犹太教的人，固执的坚持遵守犹太教的制度，包括利未祭司体系、各种献祭的仪式和物质的圣殿；这些都是豫表，如今已被基督应验并顶替。因著在新约之下的召会，在神的经纶里，与他们宗教的作法无分，热中犹太教者便谗毁的批评召会。原则上，今天也是一样；主恢复中的召会，因著在灵里并在生命中寻求主、跟随主，不在意任何宗教的制度或作法，热心宗教者就毁谤她们。主说那些自称是犹太人，其实不是犹太人的，是『撒但会堂』的人。称作『撒但会堂，』真是可怕。会堂乃是犹太人研读旧约圣经以敬拜神的地方。然而，因著他们的顽固，坚持传统的宗教观念，他们就与撒但成为一，抵挡神藉以完成祂定旨的生命之路。因此，他们的会堂在撒但操纵摆布的手下，撒但就是在当时会堂后面的势力。会堂逼迫过主耶稣，（太十二9～14，路四28～29，约九，）然后逼迫众使徒，（徒六9，十三43，45～46，50，十四1～2，19，十七1，5～6，）现今又逼迫众召会。（启三9。）因此主称他们为『撒但会堂的人。』甚至主在地上时，就认为会堂已是属撒但的，就如马太十二章二十五至二十九节，约翰八章四十四节所含示的。他们表面上是敬拜神，其实是在抵挡神。他们逼迫并杀害真正敬拜神的人，还自认为是在事奉神。（约十六2。）主在地上时，犹太人无法直接的杀害祂，因为那时候他们没有权柄用石头把主耶稣打死。因此他们就利用罗马政府判了祂死罪，钉祂在十字架上。同样的原则，犹太会堂挑拨罗马政府，逼迫受苦的召会。从那时起，历代热心宗教者跟随他们的脚踪，逼迫那些在灵和生命里真正寻求并跟随主的人，还自认是在维护神的权益。宗教常利用政治来损毁召会。宗教没有权力损害爱主之人的身体，但是可以用政治或政府来损毁召会。不论罗马天主教或更正教，都像犹太教一样属于这类，成了撒但的组织，作了撒但损毁神经纶的工具。
7In verse 9 the Lord also said that He knew “the slander of those who call themselves Jews and are not, but are a synagogue of Satan.” According to this epistle, the persecution came from religion, from the unbelieving Jews of the synagogue of Satan. The slander of the Judaizers toward the suffering church was their evil criticism of her. The Judaizers were Jews in flesh, but not Jews in spirit (Rom. 2:28-29). Merely being the seed of Abraham in the flesh did not constitute them 29 true Jews. “Those who are the children of the flesh are not the children of God” (Rom. 9:7-8). Therefore, the Lord said that they “call themselves Jews and are not.” These Judaizers stubbornly insisted upon keeping their Judaistic system consisting of the Levitical priesthood, the sacrificial rituals, and the material temple, which were all types now fulfilled and replaced by Christ. Since the Church under the new covenant in God’secon o my had no part in their religious practice, the Judaizers slanderously criticized her. In principle, it is the same today in that religious people slander the churches in the Lord’s recovery which seek the Lord and follow Him in spirit and in life and do not care for any religious system or practice. The Lord said that those who call themselves Jews and are not are “a synagogue of Satan.” This term, a synagogue of Satan, is a terrible term. A synagogue was a place where the Jews worshipped God mainly by studying their scriptures, the Old Testament. However, due to their stubbornness in clinging to their traditional, religious concepts, they became one with Satan in opposing God’sway of life to fulfill His purpose. The synagogue was under the manipulating, maneuvering hand of Satan, for he was the power at the back of the synagogues at that time. The synagogues persecuted the Lord Jesus (Matt. 12:9-1 4; Luke 4:2 8-2 9; John 9:2 2), the apostles (Acts 22 6:9; 13:43, 45-46, 50; 14:1-2, 19; 17:1, 5-6), and the churches (Rev. 3:9). Therefore, the Lord called them the “synagogue of Satan.” Even when He was on earth, He considered the synagogues to be of Satan, as implied in Matthew 12:25-29 and John 8:44. Apparently they were worshipping God; actually they were opposing God. They persecuted and killed God’st rue worshippers, yet they considered themselves to be offering service to God (John 16:2). When the Lord was on earth, the Jews could not deal with Him directly because at that time they did not have the right to kill the Lord Jesus by stoning Him. Instead, they utilized the Roman government to sentence Him to death and to crucify Him. In the same principle, the Jewish synagogues stirred up the Roman government to persecute the suffering church. Through all the centuries since then, religious people have followed in their steps, persecuting the genuine seekers and followers of the Lord in spirit and life while still considering themselves to be defending the interest of God. Religion always utilizes politics to damage the church. Religion has no power to cause physical damage to the Lord’s lovers, but it does use politics and the government to damage the church. Roman Catholicism and Protestantism, as well as Judaism, all fall into this category, becoming an organization of Satan as his tool to damage God’secon o my.
四 被魔鬼下在监里
D. Imprisonment by the Devil
8在十节主说，『你将要受的苦你不用怕。看哪，魔鬼将要把你们9中间几个人下在监里，叫你们受试炼。』九节说到撒但，本节说到魔鬼。撒但，原文意对头，他不仅在外面作神的仇敌，也在里面作神的对头。魔鬼，原文意控告者，毁谤者。（启十二9～10。）魔鬼，就是撒但，神的对头，在神面前控告我们，也在人面前毁谤我们。召会受逼迫之苦，开始于神的对头撒但所煽动的犹太教会堂，后来演变成被那毁谤者魔鬼所利用的罗马政府，把圣徒下在监里。受苦的召会遭受监禁，乃是属魔鬼的政治与属撒但的宗教，两方面合作造成的。
8In verse 10 the Lord says, “Do not fear what you are about to suffer. Behold, the Devil is about to cast some of you into prison that you may be tried.” Verse mentions Satan and verse 10 mentions the Devil. Satan in Greek means adversary. He is not only the enemy of God from without, but also His adversary from within. The Greek word diabolos, translated Devil, means “accuser,” “slanderer” (12:9-10). The Devil, who is Satan, the adversary of God, accuses us before God and slanders us before men. The persecution suffered by the church began from the religious synagogue of the Jews instigated by Satan, the adversary. It was consummated by the Roman government used by the Devil, the slanderer, to put the saints into prison. The imprisonment of the suffering church was a cooperation of devilish politics with Satanic religion.
五 要受完满、短暂的患难
E. Tribulation Full Yet Short
9在十节，主也说他们要受患难十日。十是完全的数字，如十条诫命，表明神完全的要求；又如十分之一的供献，表明『十分』构成了完全的供献。十日在圣经里表征一段完全却短暂的时间。（创二四55，耶四二7，但一12～14。）因此，十日表征受苦的召会所受的患难是完全的，却是短暂的。无论在我们看来，受患难的时间多长，在神看都是短暂的，不是千日，不是百日，乃是仅仅十日。赞美主！这种苦难只不过是暂时的。
9In verse 10 the Lord also said that they would have tribulation ten days. Ten is a number for fullness, such as the ten commandments, which express God’s demand in full, and the tithes of the offerings, which show that ten parts constitute the full offering. Ten days in the Bible signify a period of time which is full, yet short (Gen. 24:55; Jer. 42:7; Dan. 1:12-13). Hence, it signifies that the tribulation of the suffering church was full, yet short. However long the persecution may seem to us, in the eyes of God it is short. It is not a thousand days or even a hundred days but just ten days. Praise the Lord! This suffering is only a temporary suffering
10就表号说，这十日豫指召会在罗马皇帝之下所受的十次大逼迫，期间是从第一世纪后半的该撒尼罗开始，到第四世纪初的康士坦丁大帝为止。无论魔鬼撒但藉著罗马的该撒，煽动起多厉害的逼迫，尽其所能要摧毁、消除召会，他们总不能将她征服并了结。历史证明，这位死过又活之永活基督的召会，凭著不能毁坏的复活生命，得胜的抵抗了逼迫，并且昌盛的繁增。
10As a sign, these ten days indicate prophetically the ten periods of persecution which the church suffered under the Roman emperors, beginning with Caesar Nero in the second half of the first century and ending with Constantine the Great in the first part of the fourth century. However severe the persecutions instigated by the Devil, Satan, through the Roman Caesars, who did their utmost to destroy and eliminate the church, they were unable to subdue and terminate her. History demonstrates that the church of the living Christ “who became dead and lived again” withstood the persecutions victoriously and multiplied flourishingly by the indestructible resurrection life
参 复活的生命─
III. THE RESURRECTION LIFE
能至死忍耐
ABLE TO ENDURE UNTO DEATH
11在十节主又说，『你务要至死忠信，我就赐给你那生命的冠冕。』本书信中有几处向我们指明，复活的生命乃是在召会里面。当主在八节里启示祂的资格，说祂是那位『死过又活的』时，就指明祂的复活生命是在召会里面。主好像说，『我，就是复活的一位，正活在你里面。既然复活的生命在你里面，你就没有理由或藉口失败。你不需要因逼迫失败，乃要靠著我复活的生命，得胜的忍受逼迫。』因著这复活的生命，召会就能忍受患难以至于死。召会总是有资格成为美妙的、得胜的、荣耀的殉道者。我们也都有资格作得胜的殉道者，因为在我们里面有复活的生命。
11In verse 10 the Lord also said, “Be faithful unto death, and I will give you the crown of life.” In this epistle we see some indications that resurrection life is in the church. When the Lord revealed His qualifications in verse 6, saying that He became dead and lived again, He was indicating that His resurrection life is in the church. The Lord seemed to be saying, “I, the One who is the Resurrection, am living in you. Because you have resurrection life in you, there is no reason or excuse for you to fail. You need not be defeated by persecution. Rather, you must suffer this persecution victoriously by My resurrection life.” Because of this resurrection life, the church is able to suffer tribulation even unto death. The church is always qualified to be a marvelous, victorious, and glorious martyr. We all are qualified to be victorious martyrs because we have resurrection life within us
肆 那灵所说的话
IV. THE SPIRIT’S SPEAKING
12甚至主在这封书信中给受苦召会的话，也是那灵向众召会所说的话。这指明，所有的召会都要经历同样的苦难。事实上，在所有的召会中，的确有一些圣徒受过同样的逼迫。他们都必须听那灵向这个受苦召会所说的话。藉著那灵一次又一次的说话，主在这封书信中的话，就成了给历世历代所有为主的缘故忍受逼迫之圣徒的话。
12Even the Lord’sword in this epistle to the suffering church is the speaking of the Spirit to all the churches. This indicates that all the churches may experience the same suffering. Actually, in all the churches there have been some saints who have undergone the same kind of persecution. They all have had to listen to the speaking of the Spirit to this suffering church. Through the Spirit’s speaking again and again, the word of the Lord in this epistle has been for all the saints who have suffered persecution for the Lord’ss ake throughout the generations
伍 对得胜者的应许
V. THE PROMISE TO THE OVERCOMER
一 生命的冠冕
A. The Crown of Life
13我们在十节看见给得胜者的应许─生命的冠冕。生命至终成为冠冕，这是那些得胜殉道者的荣耀。新约常用冠冕指救恩之外的奖赏。（启三11，雅一12，提后四8，彼前五4，林前九25。）『生命的冠冕』是给那些胜过逼迫，至死忠信之人的奖赏，这是指得胜的力量，也就是复活生命的大能；（腓三10；）同时也表征这些得胜者，已经达到『从死人中杰出的复活，』（腓三11，）就是特殊的复活。
13In verse 10 we see the promise to the overcomer—the crown of life. Eventually, life will become a crown. It will be the glory of the victorious martyrs. A crown in New Testament usage always denotes a prize in addition to salvation (3:11; James 1:12; 2 Tim. 4:8; 1 Pet. 5:4; 1 Cor. 9:25). The crown of life as a prize to those who are faithful unto death in overcoming persecution denotes the overcoming strength which is the power of the resurrection life (Phil. 3:10); it also signifies that these overcomers have attained to “the out-resurrection from among the dead,” that is, the outstanding resurrection (Phil. 3:11, Gk.).
二 不受第二次死的害
B. Not Hurt of the Second Death
14十一节主说，『得胜的，绝不会受第二次死的害。』在这封书信里，得胜意即至死忠信而胜过逼迫。本书信所给得胜者的应许有两面：积极的一面是得著生命的冠冕，消极的一面是不受第二次死的害。十一节一直是解释启示录之人的大难题。由于人的堕落并罪的进来，人人都必有一死。（来九27。）但这第一次的死，并非最终的定局。在千年国末了，就是旧天旧地结束时，除了那些藉著相信主耶稣，记在生命册上的人以外，所有的死人都要复活，并要经过白色大宝座的审判。这次审判的结果，他们都要被扔在火湖里，那是第二次的死，也是最终的定局。（启二十11～15。）因此，第二次的死是神在人死而复活之后，对人的对付。得胜者既然在受逼迫时因著至死忠信胜过死亡，就没有留下甚么需要在他们复活以后再受神的对付。他们要得生命的冠冕为赏赐，并且复活后不再被死摸著，就是不再受第二次死的害。
14In verse 11 the Lord says, “He who overcomes shall by no means be hurt of the second death.” To overcome in this epistle means to overcome persecution by being faithful unto death. The promise to the overcomer in this epistle has both a positive side—receiving the crown of life— and a negative side—not being hurt of the second death. Verse 11 has been a great problem to the expositors of the book of Revelation. Due to the fall and the entering in of sin, every man must die once (Heb. 9:27). This first death, however, is not the final settlement. All the dead, except those who through faith in the Lord Jesus have been recorded in the book of life, will be resurrected and pass through the judgment of the great white throne at the close of the millennium, that is, at the conclusion of the old heaven and the old earth. As a result of this judgment, they will all be cast into the lake of fire, which is the second death as the final settlement (Rev. 20:11-15). The second death is God’s dealing with man after man’s death and resurrection. Since the overcomers have overcome death through their faithfulness unto death under persecution and have left nothing requiring further dealing by God after their resurrection, they will be rewarded with the crown of life and will not be touched, or “hurt,” anymore by the death after resurrection, which is the second death.
15几乎所有基督教教师，在这里都有难题，他们认为信徒复活以后，就不必再受甚么对付。我请你回答这问题：若是你今天过世了，你能说你没有任何事需要主进一步对付么？你大概不能这样说。这就是说，若是你今天死了，你还是有一些事情需要主进一步对付的。但这不是说你会沉沦。虽然如此，这个进一步的对付，不会是积极的事，必定是消极的。每一件消极的事，都是从死来的。因此，若是你还要进一步消极的受对付，那就是说你仍要被死摸到。这不是说你要灭亡，乃是指明你要受一些苦。我们必须听主的话。我们若胜过逼迫，在积极一面会得著生命的冠冕，在消极一面就不受第二次死的害。我们都要作得胜者。若是你今世不是得胜者，来世你就要受第二次死的害。第二次死的害到底是甚么意思，无人能说得清楚。不过有一件事却很清楚，就是你若不胜过逼迫，有些东西要伤害你。我再说，这不是指你还要失丧，你还要沉沦。不！每一个得救的人都是永远得救的。约翰十章二十八和二十九节表明，得救的人，不会再灭亡。不过，在我们复活以后，可能还要从主那里受到一些对付。不要持守传统的神学，教导说你复活以后，甚么事情就都好了。不信的人在复活以后，要受神对付，定规他们永远的定命。同样的原则，我们在复活之后，还要从主那里，按照我们今日的行事为人，接受一些对付。若是我们的行事为人是得胜的，这就指明我们胜过了死，没有留下甚么事需要受主进一步的对付。
15Nearly every Christian teacher has a problem here, thinking that after the believers are resurrected there will be no further settlement required of them. Let me ask you this question: If you were to die today, could you say that you have nothing which requires the Lord’s further dealing? Probably you cannot say this. This means that if you died today, you would still have something which requires the Lord’s further dealing. This does not mean that you would be lost. Nevertheless, this further dealing would not be something positive; it would surely be negative. Every negative thing comes from death. Thus, if you require a further negative dealing, it means that you can still be touched by death. This does not mean that you will perish, but it does indicate that you will suffer something. We must hear the word of the Lord. If we overcome persecution, on the positive side, we shall receive the crown of life and, on the negative side, we shall not be hurt by the second death. We all need to be overcomers. If you are not an overcomer in this age, you will be hurt by the second death in the next age. It is difficult for anyone to say clearly what it means to be hurt by the second death. Nevertheless, one thing is clear: if you do not overcome persecution, something will hurt you. I say again that this does not mean that you will be lost, that you will suffer perdition. No, every saved one is saved for eternity. John 10:28 and 29 show that no saved one can ever perish again. However, after we have been resurrected, we may suffer some dealing from the Lord. Do not hold to the traditional theology which teaches that after you have been resurrected everything will be all right. After the unbelievers are resurrected, they will be dealt with by God regarding their eternal destiny. In the same principle, after our resurrection, there will still be some dealings from the Lord. It all depends upon how we live and walk today. If we live and walk in an overcoming way, this will indicate that we have overcome death and that nothing remains requiring a further dealing from the Lord
16我们必须接受主清楚的话，不要信有的教训说，你若在得救以后又失败了，还要失丧、沉沦。那是不正确的。另一种极端的教训是说，我们得救以后，和主之间就再也没有问题。然而，一个已经得著永远救恩的人，可能仍需要受祂对付。这乃是全备的福音。全备的福音乃是整本新约，不光是约翰三章十六节。启示录二章十一节这里是全备福音的一部分，这里说应当胜过一切的逼迫。你若没有胜过，就会得不著生命的冠冕，反要受第二次死的害。你若靠著在你里面的复活生命，胜过逼迫和患难，在积极一面你要得著生命的冠冕，在消极一面你不会被第二次的死摸著。这是主用祂清楚的话所给的清楚应许，我们都必须接受。不管我们是否明白，都当接受主的话。你若相信约翰三章十六节，也当相信启示录二章十一节。两处都是主的话。我再说，这才是全备的福音。
16We must take the Lord’s clear word. Do not accept the teaching which says that if you fail after being saved you will be lost again and perish. This is not true. At the other extreme is the teaching which says that after you have been saved you can have no problems with the Lord. However, a person who has been eternally saved may still need to be dealt with by Him. This is the full gospel. The full gospel is the whole New Testament, not just John 3:16. Here in Revelation 2:11 is a portion of the full gospel which says that we must overcome all persecution. If you do not overcome, you will not receive the crown of life; instead, you will be hurt by the second death. If you do overcome persecution and tribulation by the resurrection life within you, you will receive the crown of life positively and you will not be touched by the second death negatively. This is the Lord’s clear promise with His clear word, and we all must take it. Whether we understand it or not, we all must accept the word of the Lord. If you believe John 3:16, then you must believe Revelation 2:11. Both are the Lord’sword. I say again that this is the full gospel.
17这事曾被蒙蔽了好长的时间，少有基督徒敢去碰牠。因为他们无法明白，他们的作法就是不去理会。但是，主永不忽略祂的话。凡信祂所说的，祂必作得彻底。所以我们要受警告，必须胜过患难、受苦、逼迫，使我们可以得著生命的冠冕，而且不受第二次死的害。我们若是如此得胜，就不会留下甚么东西，需要主将来进一步的对付。
17This matter has been veiled for a long time, and few Christians dare to touch it. Since they have been unable to understand it, their practice has been always to neglect it, to ignore it. But the Lord will never ignore His word. He will follow through with whatever He says. Therefore, be warned that we must overcome tribulation, suffering, and persecution, that we may receive a crown of life and not be hurt by the second death. If we overcome in this way, we shall have nothing remaining that will require the Lord’s further dealing in the future