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启示录生命读经 · 第12篇

在别迦摩的召会─为著变化而吃

The Church in Pergamos— Eating for Transformation
1在本篇信息中，我们要来看第三个召会，别迦摩召会。（启二12～17。）我们曾指出，这七个城的名字，每一个都很有意义。别迦摩，原文意结婚，含联合，并坚固的高塔意。就表号说，在别迦摩的召会豫表与世界联婚而成为坚固高塔的召会，相当于主13:31-在芥菜种比喻中所豫言的那棵大树。（太十三31～32。）当撒但在头三个世纪无法藉著罗马帝国的逼迫毁灭召会，他就改变战略，想要藉康士坦丁在第四世纪初接纳召会为国教来败坏召会。藉著康士坦丁的倡导和政治的影响，许多不信的人受浸或受洗入了『召会，』使『召会』变得畸形的庞大。召会对基督既如贞洁的新妇，她与世界的联合，在神看就是属灵的淫乱。
1In this message we come to the third church, the church in Pergamos (2:12-17). As we have pointed out, the name of each of the seven cities is very meaningful. In Greek Pergamos means “marriage,” implying union, and “fortified tower.” As a sign, the church in Pergamos prefigures the church which entered into a marriage union with the world and became a high fortified tower, equivalent to the great tree prophesied by the Lord in the parable of the mustard seed (Matt. 32). When Satan failed to destroy the church through the persecution of the Roman Empire in the first three centuries, he changed his strategy. He sought instead to corrupt her through Constantine’s welcoming her as the state religion in the first part of the fourth century. Through Constantine’s encouragement and political influence, multitudes of unbelieving ones were baptized into the “church,” and the “church” became monstrously great. Since the church is a spouse to Christ as a chaste bride, her union with the world is considered spiritual fornication in the eyes of God.
壹 说话者─
I. THE SPEAKER—
那有两刃利剑的
HE WHO HAS THE SHARP TWO-EDGED SWORD
2十二节：『那有两刃利剑的，这样说。』在本书信里，主这说话的灵，宣告祂是那位有两刃利剑的。这种属世的召会，理当受主锋利话语的审判。
2Verse 12 says, “These things says He who has the sharp two-edged sword.” In this epistle, the Lord as the speaking Spirit declares that He is the One with the sharp two-edged sword. Such a worldly church is qualified to receive the Lord’s judgment in His sharp word
贰 召会与世界联婚
II. THE CHURCH’S MARRIAGE TO THE WORLD
3在写给第一个召会的书信里，主劝以弗所召会要悔改，并恢复起初的爱。我们必须相信主的劝告被接受了，因为第二个召会，士每拿召会，的确非常爱主，且遭受逼迫，成了受苦的召会。根据历史事实，在头三个世纪里，因著罗马政府尽其所能要损毁召会，召会受了许多的苦。后来，仇敌撒但看见逼迫并不能成功，这狡猾者就改变战略，不再逼害召会，反而欢迎召会。在第四世纪的初期，康士坦丁大帝接纳了基督教，并立为国教。从那时起，基督教就成了一种罗马的国教。罗马帝国这样的欢迎召会，正是毁坏了召会，因为这使召会变成属世界的。我们都知道，召会是从世界中被呼召、被分别出来归给神的。然而，召会受到罗马帝国这样的欢迎，就回到世界里，在神看来甚至是与世界联婚了。神认为这种与世界的联合，乃是属灵的淫乱。
3In the epistle to the first church, the Lord advised the church in Ephesus to repent and to recover her first love. We must believe that His advice was heeded, for the second church, the church in Smyrna, truly loved the Lord and suffered persecution and became a suffering church. According to the facts of history, during the first three centuries, the church suffered a great deal as the Roman government tried its best to damage her. Eventually, the enemy, Satan, realized that persecution did not work very well. Therefore, being the subtle one, he changed his strategy from persecuting the church to welcoming her. In the early part of the fourth century, Constantine the Great accepted Christianity and made it a state religion. From that time onward, Christianity became a type of Roman state church. This welcoming of the church by the Roman Empire ruined her, because it caused the church to become worldly. As we all know, the church has been called out of the world and has been separated from the world to God. However, by being welcomed by the Roman Empire, the church went back to the world and, in the eyes of God, even married the world. God considers this type of worldly union to be spiritual fornication.
4因著这种联婚，召会失去了她的纯洁，变成属世的。因著召会与世界联结，就有许多属世的事物进入了召会。属世的事物与拜偶像有关，因为世俗总是与偶像关联的。别迦摩召会先是属了世界，进而拜了偶像；撒但使她里面满了世界和偶像。结果，召会与神所期望于她的，完全相反。神所要的召会，是在世界之外，与世界无分无关的。召会必须是金灯台，是三一神纯正的彰显，必须与世界没有任何关联。但自从罗马帝国把召会弄成一个属世的宗教以后，她完全成了搀杂的、属世的、拜偶像的了。
4Due to this marriage, the church lost her purity and became worldly. Because the church had entered into union with the world, many worldly things came into the church. Worldly things are related to idol worship, for worldliness is always associated with idolatry. The church in Pergamos firstly became worldly and then idolatrous. Satan saturated her with the world and with idols. As a result, the church became absolutely different from what God intended her to be. God desires a church which is outside of the world, having nothing to do with the world. The church must be a golden lampstand, the pure expression of the Triune God, and must have no connections with the world. But after the Roman Empire had made the church a worldly religion, she became altogether impure, worldly, and idolatrous
一 撒但居住的地方
A. Where Satan Dwells
5主在十三节说到在别迦摩的召会，说，『我知道你的居所，就是有撒但座位之处。』撒但的住处是世界。召会既已与世界联合，并且本身变得属世，现今就住在世界，在撒但居住的地方。
5In verse 13 the Lord said of the church in Pergamos, “I know where you dwell, where Satan’s throne is.” Satan’s dwelling place is the world. Since the church has entered into union with the world and has become worldly herself, she now dwells where Satan dwells— in the world
二 有撒但座位之处
B. Where Satan’s Throne Is
6在别迦摩的召会，也住在有撒但座位之处。这也是指世界。世界不仅是撒但的住处，也是他所管辖的范围。现在召会不仅与世界是一，甚至与撒但是一。这是何等可怕！今天属世的基督教，仍然与世界联合，仍然被撒但的想法、观念、理论、甚至作法所充满。我们必须看见这事的严重性。仇敌撒但实在诡诈。他的欢迎比他的逼迫更厉害。撒但起先是发动逼迫，然后这个方法失败以后，他就改变策略，改为欢迎。我们已过看见同样的情形。宗教首先逼迫我们，以后又改变策略，试著引诱我们妥协。这是撒但的诡诈。我们若陷入网罗，最后就会属了世界，并且不但与撒但联合，更与他成为一。主把七封书信写在启示录里，是要我们看见所谓的基督教真实的光景，也看见召会该是甚么，该在那里。召会应该是在世界之外的纯金灯台。召会必须与世界无分无关，并且对撒但邪恶和诡诈的渗透，寸步不让，坚定站立，抗拒到底。
6The church in Pergamos also dwells where Satan’s throne is. This also refers to the world. The world is not only Satan’s dwelling place, but also the sphere wherein he rules. Now the church is not only one with the world but even one with Satan. This is dreadful! The worldly Christianity of today is still in union with the world and is still being saturated with the thoughts, concepts, theories, and even the practices of Satan. We must see the seriousness of this. The enemy, Satan, is subtle. His welcome is more serious than his persecution. Firstly, Satan stirs up persecution, and then, when this fails, he changes his tactics and welcomes us instead. We have seen this very thing in the past. Firstly, religion persecuted us, and then, changing its strategy, tried to lure us into compromising with it. This is Satan’s subtlety. If we are snared by it, we shall eventually become worldly and not only be in union with Satan, but also one with him. The Lord has included the seven epistles in the book of Revelation that we may see the true situation of so-called Christianity and also see where and what the church should be. The church should be a pure golden lampstand outside of the world. The church must have nothing to do with the world and must not yield an inch to Satan’se vi land subtle saturation. The church must constantly stand against this.
7别迦摩这辞的两个意思，就是结婚和坚固的高塔，相当于马太十三章里的两个比喻，就是大树的比喻，（太十三31～32，）和面酵的比喻。（太十三33。）在大树的比喻里，一粒小芥菜种变成了一棵树。这无疑的是表征庞大的基督教，因为基督教实在已经成为一棵大树了。在面酵的比喻里，我们读到一个妇人把面酵放在三斗面里。面酵表征一切罪恶的、世界的、邪污的、属撒但的、属鬼的、属魔鬼的事物。这些邪恶的东西，都放在细面里了。在圣经中，用作素祭的细面，表征基督是神子民的食物。大树相当于高塔，带著面酵的妇人相当于与世界联婚的背道召会。圣经中这事的意义，我们都当十分清楚。在神眼中，基督教国是大淫妇，是邪恶的妇人，将属世的、属鬼的、属撒但的和属魔鬼的东西，与出于基督的美好事物混杂起来，产生出一种地狱式的混杂。我们必须绝对的弃绝这棵大树，脱离这座高塔，从这个邪恶的制度里出来，分别归给神，回到神原初的心意，就是要使召会成为纯金的灯台，与世俗、偶像、以及一切撒但的渗透无分无关。我们不在撒但居住的地方，不在有撒但座位的地方。召会中没有撒但的地位，撒但在此无机可乘。头三封书信给我们看到三个召会可羡慕的召会，受逼迫的召会，和属世的召会。我们当然愿意作可羡慕的召会和受逼迫的召会，但我们必须拒绝作属世的召会。我们必须弃绝一切属世的东西。要小心！仇敌逼迫我们之后，可能会改变战略，对我们表示欢迎。不要把这种欢迎当作一件好事，反当惧怕受欢迎，甚于惧怕被蝎子螫。受逼迫、被反对、受攻击，对我们是好的。但甚么时候人给我们热烈的欢迎时，那就是最危险的时候。当你被人攻击或遭遇逼迫时，不要灰心，因为那是有力的记号，表示你走在正路上，没有偏离主的脚踪。但我们要提防热烈的欢迎，宁愿遭受逼迫，也不愿受人热烈的欢迎。这封给别迦摩召会的信，教导我们不要与世界有任何的联合。我们必须与世界无分无关。在已过的五十年，我们受到好几次狡诈的欢迎；但感谢神，每一次我们都拒绝了。结果，我们这些年来就因著受逼迫而蒙了保守。我们从来没有得过美名，因为撒但不让我们得美名，除非我们与他联合。这就是我们在主恢复里，常常争战，并且一直受攻击的原因。我们无时无刻不在争战，因为主的恢复不是作一项普通基督教的工作。不，这个见证乃是一场争战。
7The two meanings of the word Pergamos—“marriage” and “fortified tower” — correspond to two of the parables in Matthew 13, the parable of the great tree (Matt. 13:31-32) and the parable of the leaven (Matt. 13:33). In the parable of the great tree, a tiny mustard seed became a tree. This undoubtedly signifies monstrous Christianity, for Christianity has certainly become a great tree. In the parable of the leaven, we read of a woman who put leaven into three measures of fine flour. Leaven signifies all the sinful, worldly, evil, satanic, demonic, and devilish things. All these wicked things were put into the fine flour. In the Bible, the fine flour used in the meal offering signifies Christ as food for God’sp eople. The great tree is the equivalent of the high tower, and the woman with the leaven is the equivalent of the apostate church which has married the world. The meaning of the Bible in this matter should be very clear to us all. In the eyes of God, Christendom is a great whore, an evil woman who has mixed worldly, demonic, satanic, and devilish things with the good things of Christ to produce a hellish mixture. We must absolutely abandon this great tree, escape from this high tower, come out of this evil system, and be separated to God, returning to His original intention that the church be a pure golden lampstand having nothing to do with worldliness, idolatry, or Satan’s saturation. We are not in the place where Satan dwells, in the place where Satan sits on his throne. No, in the church there is no ground for Satan. Here there is no place for Satan to do anything. In the first three epistles we see three churches — the desirable church, the persecuted church, and the ─ worldly church. We certainly want to be a desirable church and a persecuted church, but we must refuse to be a worldly church. We must reject anything worldly. Be careful! After the enemy has persecuted you, his strategy may change. Instead of persecution, there might be a welcome. Do not regard this welcome as a good thing. Rather, you must fear being welcomed more than being stung by a scorpion. It is good for us to suffer persecution, opposition, and attack. But whenever people extend us a warm welcome, that is a most dangerous time. When you are attacked and are undergoing persecution, do not be discouraged, for that is a strong sign that you are on the right track and that you have not been distracted from following the Lord’s steps. But beware of a warm welcome. It is better to suffer persecution than to receive a warm welcome. The epistle to the church in Pergamos teaches us that we should not be in union with the world in any way, sense, or aspect. We must have nothing to do with the world. During the past fifty years, a warm welcome was extended to us quite a number of times in a subtle way, but thank God that we rejected it every time. As a result, throughout the years we have been preserved by being persecuted. We have never received a good name, because Satan will not allow you to have a good name unless you enter into union with him. This is why we in the Lord’s recovery are constantly involved in a battle and are continuously attacked. A war is raging all the time. The Lord’s recovery is not carrying out a common Christian work. No, this testimony is a warfare.
参 安提帕的见证
III. THE TESTIMONY OF ANTIPAS
8这见证是在安提帕身上。主在十三节说，『当我忠信的见证人安提帕在你们中间，撒但所住之处被杀的那些日子，你也没有否认对我的信仰。』安提帕，原文意反对一切。主这忠信的见证人，反对属世召会所带进并实行的一切，因此，他成了主的殉道者。殉道者原文与见证人同字。安提帕是作相反见证的人，他作了相反的见证，反对一切偏离耶稣见证的事。在他那个时代，在别迦摩的召会必是藉他所作相反的见证，仍然持守著主的名，没有否认正确的基督徒信仰。安提帕领先对抗属世的召会，为我们今天对抗属世召会之人作先锋开路。凡是属世召会所是的、所有的和所作的，安提帕都起来反对。
8This testimony was with Antipas. In verse 13 the Lord says, “You hold fast My name, and you have not denied My faith, even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells.” In Greek, the name Antipas means “against all.” This faithful witness of the Lord stood against all that the worldly church brought in and practiced. Hence, he became a martyr of the Lord. In Greek the word martyr is the same word as witness.As an anti- witness, Antipas bore an anti-testimony, a testimony against anything that deviated from the testimony of Jesus. It must have been through this anti-testimony that in his day the church in Pergamos still held fast the Lord’s name and did not deny the proper Christian faith. Antipas took the lead to fight against the worldly church, pioneering the way for us to fight against the worldly church today. Whatever the worldly church was, had, and did, Antipas fought against it
一 持守主的名
A. Holding Fast the Lord’s Name
9主在十三节说，『你持守著我的名。』主的名指主的人位；主的人位是主名的实际。别迦摩召会仍持守主的名，就是持守主人位的实际。属世召会偏差的趋向，乃是放弃主人位的实际。但在主的恢复里，我们对这一点必须起来反对，使召会能持守主的名，就是持守主人位的实际，直到永远。
9In verse 13 the Lord says, “You hold fast My name.” The Lord’s name denotes His Person; the Person is the reality of the name. The church in Pergamos still held fast the name of the Lord, the reality of His Person. The deviating tendency of the worldly church is to give up the reality of the Lord’s Person. But in the Lord’s recovery we must fight against this, that the church may hold fast the Lord’s name, the reality of the Lord’s Person, for eternity.
二 没有否认对主的信仰
B. Not Denying the Lord’s Faith
10主又说，『你没有否认对我的信仰。』对主的信仰是指我们所必须相信，关于主身位和工作的一切。这不是我们相信之里面主观的信心，乃是我们所相信之事的客观信仰。召会因著与世界联合，就开始轻忽主的名，并否认正确的基督徒信仰。
10The Lord also said, “You have not denied My faith.” The faith of the Lord denotes all that we must believe in of His Person and work. It is not the subjective faith within us of believing, but the objective faith of the things we believe in. Because the church entered into union with the world, she began to disregard the Lord’s name and to deny the proper Christian faith
三 至死忠信
C. Faithful unto Death
11安提帕在他的相反见证上忠信，以至于死。因著他的见证反对召会的属世，所以他被杀，成为殉道者。要作反对属世召会的见证，我们需要有殉道的灵。我们要为著主的见证，反对召会的属世，至死忠信。
11Antipas was faithful in his anti-testimony, even unto death. Because of his testimony against the worldliness of the church, he was killed and became a martyr. To testify against the worldly church we need the spirit of martyrdom. We need to be faithful for the Lord’s testimony against the worldliness of the church even unto death
12我们已经看见，安提帕是相反的见证人，并且就是相反的见证。今天，我们在主的恢复里，也是相反的见证。自一八三○年，更正基督教传到中国以来，除了少数的例外，大部分都相当的属世。一九二二年起，主兴起了地方召会的见证。这见证为著主的恢复作了绝佳的工作。虽然许多基督徒反对这恢复，他们还是受到这恢复积极方面的影响，结果在多方面有了改变。虽然他们不肯走主恢复的道路，但是他们的确感受到其影响，并且采用许多我们的教训。你若问问那些一九二二至一九三六年间曾在中国的宣教士，他们会告诉你，主的恢复当时对基督教有很大的影响力。我是在基督教里出生和长大的，但我从来没有听过『交通』一辞。可是因著主恢复的影响，几乎每一个公会以后也都使用这辞。以前他们的公告板上只有『礼拜时间，』以后因著我们的影响，就改作『聚会时间。』『礼拜』和『聚会』实在大有不同。主的恢复影响所及，过去四十年来，在远东的基督教，已逐渐回到圣经上，并且更符合圣经的真理。他们甚至用我们的书，作他们教导并传道的根据。虽然如此，他们有些人仍不敢承认他们是从我们学去的。他们讲我们的道，却反对主恢复的路，并且批评我们的见证。纵然如此，主还是有所得著。我知道，台北就有许多外面的人，常常大量购买我们书房出版的书籍。
12We have seen that Antipas was an anti-witness and an anti-testimony. Today, we in the Lord’s recovery are also an anti-testimony. Ever since Protestant Christianity went to China in 1830, it has been, with some exceptions, rather worldly. Beginning in 1922, the Lord raised up the testimony of the local churches. This testimony did an excellent job for the Lord’s recovery. Although many Christians opposed the recovery, they nevertheless were positively influenced by it, and, as a result, they changed in many ways. They would not take the way of the Lord’s recovery, but they did feel its influence and they took from us many of our teachings. If you check with the missionaries who were in China between 1922 and 1936, they would tell you that the Lord’s recovery exercised a great influence upon Christianity. I was born and raised in Christianity, but I had never heard the word fellowship. But due to the influence of the Lord’s recovery, nearly every denomination began to use this word. Formerly, on their bulletin boards they had the words worship time. But because of our influence they changed the words to meeting time. There is a great difference between “worship time” and “meeting time.” Under the influence of the Lord’s recovery, during the past forty years Christianity in the Far East has become more fundamental and has come back to the Bible. They even use our books as the basis for much of their teaching and preaching. However, some of them dare not admit that they have learned from us. They take the teachings but oppose the way of the Lord’s recovery and criticize our testimony. Nevertheless, the Lord has gained something. I have been told that in Taipei the outsiders always purchase a good quantity of books from our bookroom
13有一位西教士作了一篇关于台湾的报告，其中论到我们在台湾岛上的工作时，他说，工作是非常的好，可惜有一只死苍蝇在香膏里。你知道这只『死苍蝇』是甚么？就是召会的立场。照他的观念，只要我们肯放弃召会的立场，我们的香膏就十全十美了。但是他不知道，要我们丢掉召会的立场，等于要我们丢掉我们的命！三年前我去台北的时候，遇见一位在社会上很有地位的基督徒。他对我说，一位传道人曾告诉他，真不明白为何众召会中常有那么多新的亮光。其实原因就在于那灵是向众召会说话。亮光不在街上，也不在外院子里，乃是在圣所，就是召会里面。这就是为甚么我们常常有从主而来新鲜的东西。我们在这里，是为著一切基督徒的。十三年前，我与洛杉矶的弟兄们说到人的灵、召会的实行、以及调和。我说，『弟兄们，你们等著看；不久以后，你们就要看见外面的人也用这些名词。』结果，这种情形真的出现。我们所讲所传的东西，有好些被人拿去传讲。一面，他们反对我们；另一面，他们又偷偷的用我们的材料。我知道有一位公开反对我的传道人，用『神的经营』这本书教导人。
13A certain missionary was giving a report about Taiwan. When he was asked about our work on that island, he said that, except for a dead fly in the ointment, it was a good work. Do you know what that “dead fly” was? It was the church ground. According to his concept, if we would drop the church ground, our ointment would be purified. But he did not realize that for us to drop the church ground is to drop our life. Three years ago, during a visit to Taipei, I met a Christian of high social standing. He said that one preacher had told him that they cannot understand why there is always so much new light in the churches. The reason is that the Spirit is speaking to the churches. The light is neither on the street nor in the outer court; it is in the Holy Place, that is, in the church. This is why we always have something fresh from the Lord. We are here for all Christians. Thirteen years ago I had a talk with the brothers in Los Angeles about the human spirit, the church practice, and mingling. I said, “Brothers, wait for a period of time and you will see that the outsiders will begin to use these terms.” This is exactly what has happened. Some of the things we have been preaching and teaching have been taken up by others. On the one hand, they oppose us, but, on the other hand, they secretly use our materials. I know of a certain preacher who openly opposes me, yet he teaches people from the book, The Economy of God
14有一次，我在德州的泰勒城讲了许多篇关于『变化』的信息。有一位来听的人，把每篇信息都记录下来，他是南美洲一位著名的传道人。到特会的末了，他要求我准许他采用我们『水流报』上的一些文章，当时我答应了。几个月以后，我回到泰勒城，有一位弟兄迎著我说，『这是一本李常受作的书。』我看看那本书，上面并没有李常受的名字，只看到那位曾参加我们特会，并且把听到的信息记录下来的传道人的名字。他到了别的地方，讲了这些信息，再以自己的名字把信息出版成书。我们能说甚么？只要神的子民得著帮助，我们就不介意了。虽然如此，我们站在这里，并不是为著给人这种帮助；我们站在这里，乃是为著耶稣的见证。我们必须是今天的安提帕。
14During a visit to Tyler, Texas, I gave a series of messages on transformation. One of the attendants, who took notes on every message, was a noted preacher in South America. At the end of the conference he asked for permission to use some articles from our Stream magazine. I granted him this permission. After several months, I returned to Tyler and was greeted by a brother who said, “Here is a book by Witness Lee.” As I looked at that book, I did not see the name Witness Lee; rather, I saw the name of that preacher who had attended our conference and had taken notes on all the messages. He had gone to another place, had delivered the messages, and then had them published as a book, under his name. What should we say about this? As long as God’sp eople are helped, we do not care about it. However, we are not standing here for this help— we are standing here for the testimony of Jesus. We must be today’sAn tip as.
肆 巴兰的教训
IV. THE TEACHING OF BALAAM
15主在十四节中说，『然而有几件事我要责备你，因为在你那里，有人持守巴兰的教训；这巴兰曾教导巴勒，将绊脚石放在以色列子孙面前，叫他们吃祭偶像之物，并且行淫乱。』在这几封书信中，主照著神的经纶，渴望我们吃祂作生命树、（启二7、）隐藏的吗哪、（启二17、）以及美地丰富的出产。（启三20。）但属世的召会却从生命转到教训上，使信徒受打岔，不能享受基督作他们生命的供应，以完成神的定旨。对基督的享受建造召会；而教训产生宗教。
15In verse 14 the Lord says, “But I have a few things against you, because you have some there who hold the teaching of Balaam, who taught Balak to put a stumblingblock before the sons of Israel, to eat idol sacrifices and to commit fornication.” In these epistles, the Lord desires, according to God’secon o my, that we should eat Him as the tree of life (2:7), the hidden manna (2:17), and the rich produce of the good land (3:20). But the worldly church turned from life to mere teachings, thus distracting the believers from the enjoyment of Christ as their life supply for fulfillment of God’s purpose. The enjoyment of Christ builds up the church, whereas the teachings issue in a religion
16这一节说到『巴兰的教训。』巴兰是个外邦申言者，为著工价（彼后二，犹11）引诱神的子民行淫乱、拜偶像。（民二五1～3，三一16。）在属世的召会里，有人开始教导同样的事。今天，在更正教和天主教里，同样的教训也很盛行。拜偶像总是带进淫乱。（民二五1～3，使十五29。）当属世的召会轻忽主的名，就是主的人位时，她就会转去拜偶像，以致行淫乱。在今天的基督教国里，许多受雇的传道人并不教导人接受基督作他们生命的供应，反而狡诈的教导人吃祭偶像之物，那就是接受一些邪恶的、属魔鬼、属鬼的东西。这些教训使人偏离了基督的人位，把人引到属灵的淫乱里。基督该是召会惟一的丈夫，是所有圣徒惟一的新郎。但今天基督教里许多的教训，却使人接受鬼魔的东西，和基督以外的事物联结。这实在是吃祭偶像之物和行淫乱。否认主的名和否认对主的信仰，是甚么意思？我们曾看过，这里的信仰不是指主观的信心，相信的能力，乃是指客观的信仰，就是我们所相信的事。我们对主的信仰，包括主为我们所作救赎的工作、祂的死和祂的复活、以及叫我们得救所必须相信的一切事。这些事构成了我们的信仰。主的名指主的人位。所以我们不该否认主的名，也不该否认对主的信仰。我们必须常常持守主的名，并且相信祂。
16This verse mentions “the teaching of Balaam.” Balaam was a Gentile prophet who caused God’s people to stumble. For the sake of reward (2 Pet. 2:15; Jude 15 11), he brought fornication and idolatry to God’s people (Num. 25:1-3; 31:16). In the worldly church, some began to teach the same things. Today, in Protestantism as well as in Catholicism, the same teaching prevails. Idolatry always brings in fornication (Num. 35:1-3; Acts 15:29). When the worldly church disregarded the name, the Person, of the Lord, she turned to idolatry, which issued in fornication. In today’s Christendom, many of the hired preachers do not teach people to take Christ as their life supply. Rather, they subtly teach people to eat idol sacrifices, that is, to take in evil, devilish, and demonic things. These teachings cause people to deviate from the Person of Christ, leading them into spiritual fornication. Christ should be the unique Husband to the church, the unique Bridegroom to all the saints. But so many teachings in today’s Christianity cause people to take in the demonic things and to be related to things other than Christ. This indeed is to eat idol sacrifices and to commit fornication. What does it mean to deny the Lord’s name and to deny the faith of the Lord? As we have seen, faith here does not denote the subjective faith, the believing ability; it denotes the objective faith, the items in which we believe. The faith of the Lord includes what He has done for us in His redemptive work, His death and resurrection, and all the items which we must believe in order to be saved. These things constitute our faith. The name denotes the Lord’s Person. We should neither deny the name nor the faith of the Lord. We must always hold on to His name and believe in Him.
17我年轻的时候，在中国一个长老会里受洗，那里就有一些巴兰。某个主日上午，就有一个巴兰讲健康与卫生，那次专门讲到怎样扑灭苍蝇。后来，有人建议把某一样东西安置在礼拜堂里，好使会众向牠鞠躬。当时我们有些人反对，那个巴兰就说，『就算是耶稣基督今天从坟墓里出来，并且告诉我不要向牠鞠躬，我仍要向牠鞠躬。』他这些话，也暴露了他并不相信主耶稣的复活。这是个既否认主的人位，又否认对祂信仰的例子。你若读历史，并研究今天的基督教，就会发现许多类似这样的事。在许多所谓的『召会』中，摩登派非常盛行，这一派不信耶稣是神，不信祂是童女所生，也不信耶稣死在十字架上是为著救赎我们。他们只相信耶稣钉十字架是为著殉道，并不信耶稣基督复活了。巴兰的教训总是使人与世界的事物联合。这就是吃祭偶像之物，和犯属灵的淫乱。
17When I was young, I was baptized in a Chinese Presbyterian Church where there were some Balaams. On a particular Sunday morning, one of these Balaams delivered a lecture on sanitary education, talking specifically on how to kill flies. Later, someone proposed that a particular object be set up in the church building and that everyone in the congregation bow down to it. When some of us opposed this, that Balaam said, “Even if Jesus Christ would rise up from the tomb and tell me not to bow down to this object, I would still do it.” By this remark he revealed that he did not believe in the resurrection of the Lord Jesus. This is an example of denying the Lord’s Person and of denying our faith in Him. If you read history and study today’s Christianity, you will discover many things like this. In many so-called churches modernism is prevailing. The modernists do not believe that Jesus is God, that He was born of a virgin, or that He died on the cross for our redemption. They merely believe that He was crucified as a martyr, and they do not believe that Jesus Christ was resurrected. The teachings of Balaam always cause people to enter into union with the worldly things. This is to eat idol sacrifices and to commit spiritual fornication
伍 尼哥拉党的教训
V. THE TEACHING OF THE NICOLAITANS
18在十五节，主说，『你那里也有人照样持守尼哥拉党的教训。』属世且堕落的召会，不但持守巴兰的教训，还持守尼哥拉党的教训。巴兰的教训使信徒受打岔，离开基督的人位，转去拜偶像，并且从享受基督，转去犯属灵的淫乱；尼哥拉党的教训，破坏信徒作基督身体之肢体的功用，因而使主的身体无法彰显主。前一种教训忽视了头，后一种教训破坏了身体。这是仇敌在一切宗教教训里的诡计。在以弗所的召会里，只有尼哥拉党的行为，（启二6，）在别迦摩的召会里，他们的行为就发展成一种教训。起先他们在初期的召会里实行宗教阶级制度，现在他们在堕落的召会里教导宗教阶级制度。今天在天主教和更正教里，这种尼哥拉党的阶级制度，不但普遍的实行，也普遍的教导。主恨恶尼哥拉党的宗教阶级制度，因为这种制度扼杀基督身体肢体的功用，并且建立了组织代替生机体。请看今天基督教的光景：没有生机体，只有严密的组织。这种阶级制度是邪恶的，属撒但的，所以主恨恶牠。我们在安排召会的服事上必须小心，不可建立起组织。我们若想要有正当的召会生活，必须发展所有肢体的功用，鼓励他们按照生命尽活的功用，使基督的身体被建造成一个生机体。召会生活必须受这个异象管治，我们永远不可偏离。然而，我们只要有一点的疏忽，就会从生机体转成组织。要时刻儆醒，防备任何一种组织。我们必须回到生机体，使基督身体上所有的肢体，都能有机会尽其功用。
18In verse 1 5 the Lord says, “Thus you also have those who hold in like manner the teaching of the Nicolaitans.” The worldly and degraded church holds not only the teaching of Balaam, but also the teaching of the Nicolaitans. The teaching of Balaam distracts believers from the Person of Christ to idolatry and from the enjoyment of Christ to spiritual fornication, whereas the teaching of the Nicolaitans destroys the function of believers as members of the Body of Christ, thus annulling the Lord’s Body in expressing Him. The former teaching disregards the Head, and the latter destroys the Body. This is the subtlety of the enemy in all religious teachings. In the church in Ephesus only the works of the Nicolaitans were found (2:6), whereas in the church in Pergamos their works progressed into a teaching. Firstly, they practiced the hierarchy in the initial church; now they taught it in the degraded church. Today, in both Catholicism and Protestantism, this Nicolaitan hierarchy prevails in both practice and teaching. The Lord hates the Nicolaitan hierarchy because it kills the function of the members of the Body and builds up an organization in place of an organism. Consider the situation of today’s Christianity: there is no organism; rather, there is a strong organization. This hierarchy is evil and satanic, and the Lord hates it. In arranging the services of the church, we must be careful not to build up an organization. If we would have the proper church life, we must develop the function of all the members, encouraging them to function according to life in a living way that the Body might be built up as an organism. This vision must govern the church life, and we must never stray from it. However, if we are even a little negligent, we shall leave the organism and return to organization. Always be on the alert against the formation of any type of organization. We must come back to the organism that all the members of the Body may have the opportunity to function.
陆 主的临到和攻击
VI. THE COMING AND WARRING OF THE LORD
19在十六节里，主说，『所以你要悔改；不然，我就快临到你那里，用我口中的剑攻击他们。』在这里主告诉我们，祂要快快的临到，用祂口中的剑攻击这属世召会里的一些人。这不该指主的回来，乃该指祂用口中所出击杀的话，来与堕落召会中尼哥拉党的教师争战。在别迦摩的召会所豫表的属世召会，产生了由在推雅推喇的召会所豫表的罗马天主教，并且这堕落的召会所带进之世俗、邪恶的东西，都要存留在罗马天主教里，直到主回来施行祂完全的审判。
19In verse 16 the Lord says, “Repent therefore; but if not, I come to you quickly, and I will war with them with the sword of My mouth.” Here the Lord says that He will come quickly and war with the sword of His mouth against some in this worldly church. This should not refer to the Lord’s coming back, but to His coming to war with the Nicolaitan teachers in the degraded church with the slaying word out of His mouth. The worldly church, signified by the church in Pergamos, issues in the Roman Catholic Church, signified by the church in Thyatira, and the worldliness and evil brought in by this degraded church will continue in the Roman Catholic Church until the Lord comes back to exercise His full judgment
柒 那灵所说的话
VII. THE SPIRIT’S SPEAKING
20堕落的属世召会，最需要的是那灵的说话。她有圣经的死字句，却缺少那灵的说话。光有圣经知识，而没有那灵的说话，无法应付死沉基督教的需要。她堕落的死沉，必须被主口中出来的利剑所审判。属世的召会需要主灵向她说厉害的、活的话。
20The degraded worldly church has a great need for the speaking of the Spirit. It has the Bible in dead letters, but it lacks the speaking of the Spirit. Mere Bible knowledge without the Spirit’s speaking cannot supply what is needed to a deadened Christianity. Its deadness in its degradation must be judged by the sharp sword out of the Lord’s mouth. The worldly church needs the sharp speaking with the living word by the Lord Spirit
捌 给得胜者的应许
VIII. THE PROMISE TO THE OVERCOMER
21在十七节里，主说，『得胜的，我必将那隐藏的吗哪赐给他，并赐他一块白石，上面写著新名，除了那领受的以外，没有人认识。』这里的得胜，专指胜过召会与世界的联合、拜偶像与淫乱的教训、并宗教阶级制度的教训。
21In verse 17 the Lord says, “To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.” To overcome here means specifically to overcome the church’sun i on with the world, the teaching of idolatry and fornication, and the teaching of the hierarchy.
一 吃隐藏的吗哪
A. To Eat the Hidden Manna
22主应许要把隐藏的吗哪赐给得胜者。对第一个召会的应许，是吃生命树；对这个召会的应许，是吃隐藏的吗哪。召会越是属世，就越需要有人起来，见证并保持与主亲密的交通。这些人就有权享受主作隐藏的吗哪。吗哪豫表基督是那使神子民有能力走祂道路的属天粮食。吗哪有一分保存在那藏于约柜中的金罐里。（出十六32～34，来九4。）公开的吗哪是公开给主的子民享受的；隐藏的吗哪表征隐密的基督，是特别的一分，保留给那些胜过属世召会之堕落的得胜寻求者。当召会走世界的路时，这些得胜者进前来，住在至圣所神的面光中，在那里享受隐藏的基督这特别的一分，作他们每日的供应。今天这应许在正当的召会生活中已经应验，并且在要来的国度里要完全应验。今天我们若寻求主，胜过属世召会的堕落，并享受主这特别的一分，在要来的国度里，祂这隐藏的吗哪就要成为我们的赏赐。如果我们今天在召会生活中，失去祂作我们这特别的一分，在要来的国度里，我们必定不能享受祂作赏赐。
22The Lord promises to give of the hidden manna to the overcomer. The promise to the first church concerned the eating of the tree of life, and the promise to this church concerns the eating of the hidden manna. The worldlier the church becomes, the greater is the need for some to stand up and testify and to maintain intimate fellowship with the Lord. These will be privileged to enjoy the Lord as the hidden manna. Manna is a type of Christ as the heavenly food enabling God’sp eople to go His way. A portion of that manna was preserved in a golden pot concealed in the ark (Exo. 16:32-34; Heb. 9:4). The open manna was for the enjoyment of the Lord’sp eople in a public way; the hidden manna, signifying the hidden Christ, is a special portion reserved for His overcoming seekers who overcome the degradation of the worldly church. While the church goes the way of the world, these overcomers come forward to abide in the presence of God in the Holy of Holies, where they enjoy the hidden Christ as a special portion for their daily supply. This promise is fulfilled today in the proper church life and will be fulfilled in full in the coming kingdom. If we seek the Lord, overcome the degradation of the worldly church, and enjoy a special portion of the Lord today, He, as the hidden manna, will be a reward to us in the coming kingdom. If we miss Him as our special portion today in the church life, we shall surely lose the enjoyment of Him as a reward in the coming kingdom
23隐藏的吗哪是放在金罐里。金表征神的神圣性情。因此，把隐藏的吗哪放在金罐里，表征隐密的基督是藏在神圣的性情里。公开的吗哪是为著神所有的子民，但隐藏的吗哪，乃是为著那些与主亲密的人，就是那些舍弃了世界和一切使他们与神隔绝之事的人。他们是来到与神亲密的同在里，并且在这个神圣的亲密里，享受神神圣性情里隐藏的吗哪。这事非常的深，并不是外面的，绝对是里面的。这事如此之深，那些吃隐藏吗哪的人，实际上就是在神圣的性情里享受隐密的基督。我们怎样才能吃到隐藏的吗哪？这绝对是在世界之外。当属世的召会正落下去，和世界联合的时候，我们却要从埃及上来，到了旷野，从旷野进到美地，从美地进到帐幕，从外院进到圣所，从圣所进到至圣所。进入至圣所以后，我们还要进入约柜里，摸著金罐，在那里享受基督作隐藏的吗哪。召会越是属世，我们就越要进入至圣所，吃隐藏的吗哪。吗哪是在金罐里，金罐是在约柜里，而约柜是在至圣所里。藉此你可以看见，这事非常之深。我们若要享受隐藏的吗哪，必须住在神深处、亲密的同在中。我们必须在祂神圣的性情里，在那里没有属世或打岔的事，并且在那里有我们与神之间亲密的交通。在这里我们享受基督作隐藏的吗哪。我们有些人曾有这种对隐密基督的经历。我们说，『主，我不在意世界。主，我只在意你，不在意任何人情或友谊。主，我愿意放下所有的缠累。主，现在我完全自由了，再没有东西栏阻我了，我可以从深处自由的来爱你。』当我们对主这样说的时候，我们就立刻在金罐里，在神圣性情亲密的交通里，有分于隐密的基督。哦！我们必须吃这样的一位基督！这个吃隐藏吗哪的应许也是个豫言。在千年国里，有些得胜者会享受特别一分的基督。这特别的一分就是这里所应许的隐藏吗哪。然而，在原则上，我们甚至今天就能这样亲切、隐密的享受基督。我们如此享受基督，是那些只享受公开吗哪的人所不能明白的。
23The hidden manna was placed in a golden pot. Gold signifies God’s divine nature. Thus, placing the hidden manna in the golden pot signifies that the hidden Christ is concealed in the divine nature. The open manna is for all the people of God, but the hidden manna is for those who are intimate with the Lord, those who have forsaken the world and every separation between them and God. They come into the very intimacy of God’s presence and here in this divine intimacy they enjoy the hidden manna in God’s divine nature. This is deep. It is not outward; it is absolutely inward. It is so inward that those who eat of the hidden manna are actually in the divine nature enjoying the hidden Christ. How can we eat the hidden manna? This is something absolutely outside of the world. While the worldly church is going down into union with the world, we are coming up from Egypt to the wilderness, from the wilderness to the good land, from the good land to the tabernacle, from the outer court to the Holy Place, from the Holy Place to the Holy of Holies. After we have entered into the Holy of Holies, we must still dive into the ark, touch the golden pot, and enjoy Christ as the manna hidden there. The more the church becomes worldly, the more we need to enter into the Holy of Holies to eat the hidden manna. The manna is in the golden pot, the golden pot is in the ark, and the ark is in the Holy of Holies. By this we can see how inward it is. If we would enjoy it, we must abide in the deep intimacy of God’s presence. We must be in His divine nature where there is nothing worldly or distracting and where there is the intimate fellowship between us and God. Here we enjoy Christ as the hidden manna. Some of us have had this experience of the hidden Christ. We have said, “Lord, I don’t care for the world. I only care for You, Lord, not for any human relationship or friendship. Lord, I am willing to drop every tie. Lord, now I’m thoroughly free, and I love You from the depths of my being. I love You without anything frustrating me.” When we say this to the Lord, we are immediately in the golden pot, in the intimacy of the divine nature, partaking of the hidden Christ. Oh, we must eat such a Christ! This promise of eating the hidden manna is also prophecy. In the millennium some overcomers will have a special portion of Christ for their enjoyment. That special portion is what is promised here as the hidden manna. However, in principle, even today we can enjoy Christ in such an intimate and hidden way. We enjoy Christ in a way in which those who only enjoy the open manna cannot understand.
二 得一块白石，上面写著新名
B. To Receive a White Stone with a New Name Written on It
24主也应许得胜者说，『并赐他一块白石，上面写著新名，除了那领受的以外，没有人认识。』享受基督作隐藏的吗哪，就产生变化。我们怎能这样说？因为主说完隐藏的吗哪以后，就题到白石。石头在圣经里表征神建造的材料。人原是用尘土造的，不是用石头造的。（创二。）在某个意义上，人不过是泥土；罗马九章启示，人只是泥造的器皿。然而，主初次遇见西门彼得的时候，就把他的名字从西门改作矶法，意思是『一块石头。』（约一42。）请回想创世记二十八章里雅各作的梦；他从梦中醒来的时候，就立起当枕头用的石头，给牠起名为神的殿（家）。在林前三章，21保罗指出宝石是为著建造召会。在启示录二十一章，我们看见宝石是新耶路撒冷里的材料。我们若把这些经节都摆在一起，就能看见，石头表征变化过的人。我们若光看二章十七节，还不能懂得；我们必须从全本圣经来看。主应许给得胜者吃隐藏的吗哪，并赐他一块白石。这指明我们若吃隐藏的吗哪，就必变化成为白石。
24The Lord also promised the overcomer, saying, “I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.” Enjoying Christ as the hidden manna produces transformation. How can we say this? Because after referring to the hidden manna, the Lord speaks of a white stone. A stone in the Bible signifies material for God’s building. Man was not made with stone but with dust (Gen. 2:7). In a sense, man is just clay, and 7 Romans 9 reveals that man is simply a clay vessel. However, when the Lord first met Simon Peter, He immediately changed his name from Simon to Cephas, which means “a stone” (John 1:42). Recall Jacob’s dream in Genesis 28. When he awoke from that dream, he took the stone which he had used for a pillow and called it the house of God. In 1 Corinthians 3 Paul indicates that precious stones are to be used for the building of the church, and in Revelation we see that precious stones are materials in the New Jerusalem. As we put all these verses together, we see that a stone signifies a transformed person. We cannot understand a verse like 2:17 by itself; we must consider it in the context of the whole Bible. The Lord promises the overcomer to eat of the hidden manna and to give him a white stone. This indicates that if we eat the hidden manna, we shall be transformed into white stones.
25在我们天然的人里，我们不是石头，乃是泥土。因著我们蒙了重生，得著神圣的生命和性情，我们就能享受基督作我们生命的供应，藉以变化（林后三18）成为石头，甚至成为宝石。我们因著吃耶稣作隐藏的吗哪，就能变化成为白石，好为著神的建造。如果我们不跟随属世的召会，而在正当的召会生活中享受主，我们就会变化成为石头，为著神的建造。这些石头要蒙主称义并称许，这是白色所指明的；而属世的召会要被主定罪并弃绝。在启示录里，白色指明称许。我们变化成为石头时，也必蒙主的称许。这会使主非常喜乐。白石是为著神的建造。神建造召会的建造，乃是在于我们的变化；我们的变化，又是从享受基督作生命的供应所产生的。主说白石『上面写著新名，除了那领受的以外，没有人认识。』名标示人，新名是变化过之人的标示。每个变化过的信徒都是一块白石，上面写著新名，除了那领受的以外，没有人认识。这样的新名，说明被变化之人的经历。因此，惟有他自己认识那名的意义。某位弟兄可能泥土成分相当多；可是他爱主，肯舍弃世界，摆脱一切使他与主分隔的东西。因此，主对他说，『我要将那隐藏的吗哪赐给你吃。』这位弟兄吃隐藏的吗哪越多，他就越被变化成为白石。这位弟兄吃主耶稣作隐藏的吗哪时，就会有某种的经历，主就把新名写在他身上。这个新名就是这位弟兄新的标示，说出他现在是何等人。这个新名既是按照他的经历，根据他的所是，其他的人就无法认识。
25In our natural being we are not stones, but clay. Because we have received the divine life with its divine nature through regeneration, we can be transformed into stones, even precious stones, by enjoying Christ as our life supply (2 Cor. 3:18). By eating Jesus as the hidden manna we shall be transformed into white stones for God’s building. If we do not follow the worldly church, but enjoy the Lord in the proper church life, we shall be transformed into stones for the building of God. These stones will be justified and approved by the Lord, as indicated by the color white, while the worldly church will be condemned and rejected by Him. In the book of Revelation the color white denotes approval. When we are transformed into a stone, we shall be approved by the Lord. This will make Him very happy. The white stone is for God’s building. God’s building, the building of the church, depends upon our transformation, and our transformation issues from the enjoyment of Christ as our life supply. The Lord said that “on the stone” would be “a new name written, which no one knows but he who receives it.” A name designates a person, and the new name here is the designation of a transformed person. Every transformed believer as a “white stone” bears “a new name...which no one knows but he who receives it.” Such a “new name” is the interpretation of the experience of the one being transformed. Hence, only he himself knows the meaning of that name. A certain brother may still be quite muddy. Nevertheless, he loves the Lord, has forsaken the world, and has given up every separation. Thus, the Lord would say to him, “I shall give you to eat of the hidden manna.” The more this brother eats the hidden manna, the more he will be transformed into a white stone. As this brother eats the Lord Jesus as the hidden manna, he will have certain experiences and the Lord will write a new name upon him. This new name is simply the new designation of what this brother is. Since this new name is based upon what this brother is according to his experiences, others cannot know what it is.
26启示录二章十七节是主对我们所说的话。不要客观的接受，乃要以此为我们的传记。要把这些话看作是给我们的。在某种意义上，我们乃是活在别迦摩的时代，因为所谓的召会已经变得属了世界。但是，我们是相反的见证人，我们在这里是为著主的恢复争战。所以主给我们十七节的话，我们都需要明白这话，并说，『主，阿们。为著你的应许感谢你。我可以吃你作隐藏的吗哪，这个吃要使我从泥土变化成为石头，使你喜悦，蒙你称许，并且被你用来建造你的居所。主，我接受你的应许。从现在起，我要隐密的吃你，好使我变化成为白石，为著你的建造。』主这个应许太美妙了！不错，召会可以变得属世，但是主已经应许我们，能变化成为白石，为著神的建造。
26Revelation 2:17 is a word spoken by the Lord to us. Do not take it objectively but as your biography. Consider it as a word for you. In a sense, we are living in the age of Pergamos, for the so-called church has become worldly. But, being an anti- witness, we are here fighting for the Lord’s recovery. Therefore, the Lord gives us this word in verse 17, and we all need to understand it and say, “Amen, Lord. Thank You for this promise. I may eat of You as the hidden manna, and this eating will transform me from clay into a stone which will please You, be approved by You, and be used by You for the building up of Your dwelling place. Lord, I agree with Your promise. From now on, I shall eat You in a hidden way and be transformed to become a white stone for Your building.” Is this not a wonderful promise from the Lord? Yes, the church may become worldly, but the Lord has promised that we may become a white stone for God’s building