Books
启示录生命读经 · 第15篇

在非拉铁非的召会─

The Church in Philadelphia—
大灾难前被提和神殿中的柱子
Rapture Before the Great Tribulation and a Pillar in God’sTem ple
1在本篇信息中，我们要来看在非拉铁非的召会，就是恢复中的召会。（启三7～13。）非拉铁非，原文意弟兄相爱。就表号说，在非拉铁非的召会豫表十九世纪初期，在英国兴起的弟兄们所恢复的正当召会生活。正如在撒狄的召会所豫表改革的召会，是对在推雅推喇的召会所豫表背道天主教的反应，照样，弟兄相爱的召会，也是对死的、改革的召会的反应。这反应要继续对背道的天主教和堕落的更正教作相反的见证，直到主回来。
1In this message we come to the church in Philadelphia, the church in recovery (3:7-13). In Greek, Philadelphia means brotherly love. As a sign, the church in Philadelphia prefigures the proper church life recovered by the brothers who were raised up by the Lord in England in the early part of the nineteenth century. Just as the reformed church, prefigured by the church in Sardis, was a reaction to the apostate Catholic Church, prefigured by the church in Thyatira, so the church of brotherly love is a reaction to the dead reformed church. This reaction will continue as an anti-testimony to both apostate Catholicism and degraded Protestantism until the Lord comes back
壹 说话者
I. THE SPEAKER
一 那圣别的、真实的
A. The Holy One, the True One
2七节说，『那圣别的、真实的，…这样说。』对于弟兄相爱的召会，主是『那圣别的、真实的，』恢复的召会凭著祂并以祂作元素，就能成为圣别，从世界分别出来，并对神真实而忠信。
2Verse 7 says, “These things says the holy One, the true One.” To the church of brotherly love, the Lord is “the holy One, the true One” by whom and with whom the recovered church can be holy, separated from the world, and true, faithful, to God
二 拿著大卫的钥匙
B. He Who Has the Key of David
3对于恢复的召会，主也是那『拿著大卫的钥匙』，就是国度的钥匙，有权柄开关的。『大卫的钥匙』一辞是甚么意思，知道的人不多。照著创世记一章，当神创造了人，就派人管理一切受造之物。这指明神的心意是要人有权力在地上代表神。但是因著堕落，人失去了这个权力，后来再也没有完全恢复过。人再没有在地上得著管治权以代表神。在亚当、亚伯、以挪士、以诺和挪亚的一生中，我们看不到这个权力；在亚伯拉罕、以撒、雅各的一生中也没有。直等到神的选民以色列人进入美地，建造了圣殿以后，这权力才再出现。表面看来，圣殿是所罗门建造的，实际上圣殿是大卫建造的，因为大卫是建造圣殿的背后主持者。请记得创世记一章二十六节所启示的，神是照著祂自己的形像造人，叫人彰显祂，并且有祂的管治权以代表祂。殿与神的形像有关，因为殿是神的家，就是祂的彰显。殿是建造在城内的。殿象征神的彰显，城象征神的管治权。因此，创世记一章里所启示的形像和管治权，藉著殿和城，多少有几分实现出来。在殿里有神的同在，作祂的彰显；在城里有神的管治权。属神的君王在地上统治时，就是在城中代表祂。
3To the recovered church, the Lord is also the One who has “the key of David” (v. 7), the key of the kingdom, with authority to open and to shut. Not many know the meaning of the term the key of David. According to Genesis 1, when God created man, He gave him dominion over all creatures. This indicates that, in God’sin tent i on, man is to be the power representing God on earth. Due to the fall, however, man lost this power and has never fully recovered it. Man has not regained dominion on earth to represent God. In the lives of Adam, Abel, Enosh, Enoch, and Noah we do not see this power. Neither do we see it in the lives of Abraham, Isaac, and Jacob. We do not see this power until God’s chosen people, the children of Israel, entered into the good land and built the temple. Apparently, the temple was built by Solomon; actually, it was built by David, for he was behind the building of the temple. Remember what is revealed in Genesis 1:26. God made man in His own image that he might express Him and with His dominion that he might represent Him. The temple is related to God’sim age because, being God’sho use, it is His expression. The temple was built in the city. The temple signifies God’sex press i on, and the city signifies God’s dominion. The image and dominion revealed in Genesis 1 are, to some extent at least, fulfilled in the temple and the city. In the temple we have God’s presence for His expression, and in the city we have God’s dominion. God’s king is in the city representing Him as he rule son earth.
4我们必须了解了以上的背景，才能明白甚么是大卫的钥匙。大卫所拿著的钥匙，就是神整个管治权的钥匙。神的管治权，包括了全宇宙，特别是人类；这个管治权有一把钥匙，归一位曾为国度争战，且为圣殿豫备一切的人所持有，这人的名字是大卫。大卫代表神在地上建立祂的国。因此，他有神管治宇宙之权柄的钥匙。不过，大卫只是豫表，并不是实际。基督乃是真大卫，比大卫更大。祂是建造神的殿，召会，又是建立神国的那一位。今天的召会，既是神的家（殿），也是神的国，所以在这里我们有神的彰显和代表。基督比大卫更大，祂建造了神的家，就是实际的殿，并且也建立了神的国，祂在其中施行祂完全的权柄以代表神。因此，祂拿著大卫的钥匙。这钥匙代表神，为神开启整个宇宙。这就是基督拿著的大卫的钥匙。这辞表征基督就是神经纶的中心。祂是彰显神，并代表神的那一位，祂拿著钥匙，要开启神管治权下的一切事物。
4This is a necessary background for understanding what the key of David is. The key held by David is the key of God’sent ire dominion. God’s dominion includes the whole universe, especially mankind. This dominion has a key which is possessed by the person who fought the battle for the kingdom and who made preparations for the temple. The name of this person is David. David represented God in establishing God’skin gdom on earth. Hence, he has the key of God’s dominion in the universe. David, however, was just a type, not the reality. The real David is Christ, the greater David. He is the One who built God’stem ple, the church, and established God’skin gdom. Therefore, in the church today, which is both a house and a kingdom, we have God’sex press i on and representation. As the greater David, Christ has built up the house of God, the real temple, and He has set up the kingdom of God, the dominion in which He exercises full authority to represent God. Thus, He holds the key of David. The key of David is something representing God to open the whole universe for God. This is the key of David held by Christ. This term signifies that Christ is the center of God’secon o my. He is the One who expresses and represents God, the One who holds the key to open everything in God’s dominion
三 能开能关的
C. He Who Opens and Shuts
5七节又说，基督是那『开了就没有人能关，关了就没有人能开』的一位。因为这把宇宙的钥匙，就是神经纶的钥匙是在祂手中，所以祂能开也能关。我们曾指出，在启示录中，差不多每一件事都不是新的，乃是旧约启示之事的应验。大卫的钥匙这件事，也是这样。以赛亚二十二章二十二至二十四节，豫言基督乃是拿著大卫钥匙的一位，从这里可以看出基督拿著大卫钥匙的深刻思想。以赛亚二十二章不但豫言基督是拿著大卫钥匙的一位，还说祂是一根钉子。很少基督徒听说过基督是钉子。你若看看以赛亚二十二章的上下文，又读启示录三章中有关基督拿著大卫钥匙的话，就知道基督拿著大卫的钥匙，乃是为著神的家，为著神的建造。以赛亚二十二章中要紧的主题是神的家；而写给非拉铁非召会的书信，最后是说到新耶路撒冷。在非拉铁非的得胜者要在神的殿中作柱子，神的殿最终要扩大成为新耶路撒冷。按照启示录二十一章二十二节，新耶路撒冷里没有殿，因为在永世里，殿已经扩大成为一座城；这座城长宽高都一样，（启二一16，）这就等于至圣所的扩大。这是神的家终极的完成。基督拿著大卫的钥匙，为神争战，并且建造圣殿，建立神的国，这一切都是为著神的建造。
5Verse 7 also says that Christ is the One who “opens and no one shall shut, and shuts and no one shall open.” Because the universal key, the key of God’s economy, is in His hand, He opens and shuts. As we have pointed out, nearly everything found in the book of Revelation is not new but a fulfillment of things revealed in the Old Testament. This is also true of the key of David. Isaiah 22:22-24 is a prophecy concerning Christ as the One who holds the key of David. The deep thought in Christ’s holding the key of David is found there. In Isaiah 22 it was prophesied that Christ would not only be the One holding the key of David, but that He would also be a nail or peg. Very few Christians have heard that Christ is a nail. If you consider the context of Isaiah 22 and if you read the context of the word regarding Christ as the One holding the key of David in Revelation 3, you will realize that Christ’s holding the key of David is for God’sho use, for God’s building. The crucial subject in Isaiah 22 is the house of God. And the epistle to the church in Philadelphia eventually speaks of the New Jerusalem. The overcomers in Philadelphia will be pillars in the temple of God, and the temple of God will ultimately be enlarged into the New Jerusalem. According to Revelation 21:22, there is no temple in the New Jerusalem, for, in eternity, the temple will be enlarged into a city, which, having three equal dimensions (21:16), will be the enlargement of the Holy of Holies. This is the ultimate consummation of God’s house. Christ’s holding the key of David, fighting the battle for God, and building the temple and establishing the kingdom of God are all for God’s building.
6基督拿著大卫的钥匙，并且开了又关，不是为叫我们圣别或属灵，乃是叫我们得以被建造。祂并不在意所谓的圣别或属灵。在已过的两个世纪中，有些人声称圣别和属灵；他们虽然看到一点东西，却有点短视。圣别不是为著圣别，属灵也不是为著属灵。圣别和属灵，都是为叫我们能在神的殿中作柱子。到末了，我们上面写著的，不是圣别或属灵的名，乃是新耶路撒冷的名。在三章十二节主不是说，『我要把圣别写在你上面。』也不是说，『我要把属灵写在你上面。』祂是说，『我又要将我神的名，和我神城的名，（这城就是由天上从我神那里降下来的新耶路撒冷，）并我的新名，都写在他上面。』我们在这里所有的，不是圣别，不是属灵，乃是神和新耶路撒冷。神的目的并非把我们作到圣别或属灵，乃是要我们成为新耶路撒冷的一部分。神所需要的圣别祂已经全有了，但祂还没有得著新耶路撒冷。神的心愿也不是要更多的属灵。祂是要得著新耶路撒冷。神所要的是建造的召会。祂所要的，是今天的伯特利，就是神的家，将来要终极完成于新耶路撒冷。你愿意看见这事么？十八年前，当我看见这个光时，我就在我的信息中有力的宣告说，神并不要人属灵。有些反对者从我的话中断章取义的攻击我说，『你们听，李常受说我们不需要属灵，又说神也不要人属灵。』在那篇信息中，我一再的说，属灵若不是为著神的建造，就不是真属灵。我们的属灵，要经得起召会生活的试验。若是我们的属灵不适合于召会生活，就是不正常的属灵，这种属灵并不供应身体，反而是身体上的毒瘤。许多所谓的属灵人是毒瘤。毒瘤就是身体上的细胞出了毛病。细胞不像细菌；细胞原是身体的构成成分，本来没有甚么问题。但是细胞若不正常平衡生长，而过分集中，就会发展成毒瘤。所谓的属灵，却经不起试验，不受改正或平衡，以致不适合召会的建造，那就是毒瘤。
6Christ holds the key of David and He opens and shuts, not that we might be holy or spiritual, but that we might be built up. He does not care for so-called holiness or spirituality. During the past two centuries, certain people claimed to be holy and spiritual. Although they saw something, they were rather short- sighted. Holiness is not for holiness, and spirituality is not for spirituality. Both holiness and spirituality are to enable us to be pillars in the temple of God. Eventually, we shall not bear the name of holiness or spirituality but of the New Jerusalem. In 3:12 the Lord did not say, “I will write holiness upon you,” or, “I will write spirituality upon you”; He said, “I will write upon him the name of My God and the name of the city of My God, the new Jerusalem, which descends out of heaven from My God, and My new name.” What we have here is neither holiness nor spirituality but God and the New Jerusalem. God’s purpose is not to make us holy or spiritual; it is to make us part of the New Jerusalem. God already has all the holiness He needs, but He does not yet have the New Jerusalem. God’s desire is not for more spirituality. He is seeking the New Jerusalem. God desires a builded church. He wants today’s Bethel, the house of God which will consummate in the New Jerusalem. Are you willing to see this? When I saw this light eighteen years ago, I made a strong declaration in my message that God does not want spirituality. Some opposers took this sentence out of context and said, “Listen, Witness Lee says that we don’t need spirituality and that God does not want spirituality.” In that message I said again and again that any spirituality which is not for God’s building is not genuine. Our spirituality must be tested by the church life. If our spirituality does not fit into the church life, it is an abnormal spirituality. It does not supply the Body; rather, it is a cancer. Many so-called spiritual persons are cancers. Cancer is a disease of the cells in the body. Unlike germs, cells are constituents of the body, and there is nothing wrong with them. But if the cells are not properly balanced and become too concentrated, they will develop into a cancer. The so-called spirituality that cannot be tested, adjusted, or balanced and that cannot fit into the building of the church is a cancer.
7这位手拿大卫的钥匙，向非拉铁非召会说话的，不是把我们作到圣别或属灵，乃是要对付我们，使我们得著变化，并且被建造。我们一被建造起来，祂对于我们就是钉子，我们就成为器皿挂在祂上面。基督先是拿著大卫的钥匙，至终祂又拿著我们。基督用祂的钥匙开了我们监牢的门。我们在进入召会生活以前，都是被囚的。例如，有些人是囚在天主教的牢狱里。但无论我们在那里，那位拿著大卫钥匙的基督，开了我们监牢的门，把我们释放了。照著我们的经历，基督为我们所开的门都是监牢的门。那些反对者虽然尽其所能的要囚禁我们，要把召会变成囚牢；但基督手里拿著的钥匙释放了我们。祂是今天的大卫，祂有钥匙开启一切神所要开的。祂开了门，我们就得著释放，进入了神的家，成为神家里的人，与许多器皿一同挂在基督这钉子上。我们若停留在我们的头脑里，就想不通怎样会被基督这样拿著。无论如何，基督是神家中的那根钉子，藉著这钉子，我们就都被提起离地。首先，基督用祂的钥匙，把我们从监牢里释放出来；等到我们得了释放，进了神的家，他又成为钉子，把我们提起来，离开地面。祂这样作的目的，是要我们能变化，成为神家中的柱子。最后，我们这些柱子，将成为新耶路撒冷的各部分。以后我们会看到，基督要将新耶路撒冷的名，写在我们上面；这意思就是，我们已经变化成为新耶路撒冷的一部分了。你若看见这个，你的观点就会改变。已过，你可能追求圣别或属灵，但你是无目标的寻求圣别与属灵。你没有看见神的目标，未曾看见圣别和属灵都是为著神的建造。今天，基督这位真大卫，用祂的钥匙把我们从囚牢里释放出来，又带我们进入神的家，使我们在这里被变化成为柱子，成为新耶路撒冷的各部分。这就是召会生活，也就是神的殿。在这殿里，我们的基督又是根大钉子，把我们提离地面，好为著神的建造。
7The Speaker to the church in Philadelphia holds the key of David, not to make us holy or spiritual, but to deal with us that we might be transformed and built up. Once we have been built up, He will become a nail to us, and we shall be the vessels hanging on Him. Firstly, Christ holds the key of David and eventually He holds us. Christ used the key to open the door of our prison. Before we came into the church life, we were all imprisoned. For example, some were imprisoned in the dungeon of Catholicism. But wherever we were, Christ, the One who holds the key of David, opened our prison and released us. According to our experience, all the doors opened for us by Christ are prison doors. Although the opposers are trying their best to imprison us, and to make the church a prison, we are released by the key held in the hand of Christ. As today’s David, He has the key to open whatever God desires to open. Once He opens the door and we are released, we enter into the house of God where we become the household with many vessels held by Christ as the nail. If we remain in our mentality, we shall not have the realization or the sense of being held by Christ in this way. Nevertheless, Christ is the nail in God’sho use, and by this nail, we all are held up from the earth. Firstly, Christ uses the key to release us from prison. After we have been released and have entered into the house of God, He becomes the nail holding us off the ground. The purpose of His doing this is that we might be transformed into a pillar in God’s house. Eventually, we, the pillars, will become parts of the New Jerusalem. As we shall see, Christ’s writing the name of the New Jerusalem upon us means that we have been transformed into apart of the New Jerusalem. If you see this, your view will be changed. In the past, you might have pursued holiness or spirituality, but you sought holiness and spirituality in an aimless way. You did not have God’s goal in view. You did not see that both holiness and spirituality are for God’s building. Today, Christ, the real David, uses the key to release us from prison. He then brings us into God’sho use that we might be transformed to be pillars and parts of the New Jerusalem. This is the church life, and this is the temple of God. Within this temple our Christ is a great nail holding us off the ground for God’s building.
贰 召会的情形
II. THE CHURCH’S CONDITION
一 稍微有一点能力
A. Having a Little Power
8三章八节给我们看见非拉铁非召会的情形。首先，这个召会『稍微有一点能力。』我们通常把非拉铁非召会估得太高，以为这个召会非常的刚强、得胜，其实不然。有些人以为一百五十年前，主在英国兴起弟兄们时，他们个个必定都像大卫。我们把非拉铁非召会估计得那么高，主却说她『稍微有一点能力。』能讨主喜悦的，不在于我们多刚强，而在于我们尽我们所能的用上这一点点的能力。所以不要想作刚强的人。刚强的人可能没有像那些尽上仅有一点能力的人，那么讨主喜悦。你绝不能越过主所给你的。只要花上你从主所领受的就好了，不必强求主的恩典。我们中间没有人能说，他从来没有从主那里领受过甚么；就是我们中间最小的一个，也从主领受过一分恩典。你当花费这恩典，尽力使用这恩典。你若这样作，主必称赞你说，『好，你稍微有一点力量，但你却用这一点力量，遵守我的话。』不要追求作属灵大汉，主并不喜悦属灵大汉，祂喜悦那些有一分恩典的小子。虽然那恩典的度量也许有限，但只要我们取用，有多少就用多少，使我们遵守主的话，祂就必喜悦。
8In 3:8 we see the condition of the church in Philadelphia. Firstly, this church had “a little power.” Many times we estimate the church in Philadelphia too highly, thinking that this church was strong and prevailing. Actually, it was not so. Some may think that when the Lord raised up the brothers in England one hundred fifty years ago, every one of them must have been like David. While we estimate the church in Philadelphia very highly, the Lord says that she had “a little power.” What pleases the Lord is not that we are strong, but that we use our little power to do the best we can. Do not try to be strong. The strong ones may not please the Lord as much as those who do their best with the little power they have. You can never surpass what the Lord gives you. Simply spend what you have received from Him. Do not usurp the Lord’s grace. None among us can say that he has received nothing from the Lord. Even the least among us has received a certain amount of grace from Him. You must spend that grace, using it to do your best. If you do this, the Lord will appreciate you and say, “Good. You have a little power, yet you have kept My word with the power you have.” Do not seek to be a giant. The Lord is not happy with giants; He is happy with the little ones who have an amount of grace. Although that grace may be limited in its capacity, as long as we use it, spending it to do as much as we can to keep the Lord’sword, He will be pleased
二 曾遵守主的话
B. Having Kept the Lord’sWord
9在八节主说，在非拉铁非的召会遵守了祂的话。非拉铁非的特征，就是她遵守了主的话。按照历史，没有别的基督徒像非拉铁非召会的圣徒，那样严谨的遵守主的话。靠著祂的恩典，我们今天也同样遵守祂的话。虽然很多人定罪我们是异端，但今天在众多的基督徒中，没有人比我们更尊重主的话了。我们持守主的话，不是照著传统，乃是照著祂纯正的话。这就得罪了那些要保持他们祖宗传统的人。在非拉铁非的召会不在意传统，只在意神的话。
9In verse 8 the Lord said that the church in Philadelphia kept His word. One outstanding feature of Philadelphia is that she kept the Lord’sword. According to history, no other Christians have kept the Lord’sword as strictly as these in the church in Philadelphia. Likewise, by His grace, we are keeping His word today. Although many condemn us, saying that we are heretical, among today’s Christians no one regards the Lord’sword more than we do. We keep the Word of God, not in the traditional way, but in the way of the pure Word. This offends those who want to hold the traditions of their forefathers. The church in Philadelphia does not care for tradition; she cares for the Word of God
三 没有否认主的名
C. Having Not Denied the Lord’s Name
10在八节主又说，在非拉铁非的召会没有否认祂的名。自从十九世纪初期，弟兄们在英国被兴起后，他们除了主的名以外，再也不要任何别的名。话是主的发表，名是主自己。背道的召会偏离了主的话，成了异端。虽然改革的召会多少有点恢复到主的话上，但他们否认了主的名，以许多别的名称呼自己，如路德会、卫斯理会、圣公会、长老会、浸信会等。恢复的召会不但完全回到主的话上，也弃绝了主耶稣基督之外一切的名，恢复的召会绝对属于主，与任何公会（任何名称）无关。偏离主的话就是背道，以主的名之外的名称呼召会，就是属灵的淫乱。召会如同贞洁的童女许配基督，（林后十一2，）除了她丈夫的名以外，不该有别的名。一切别的名，在神眼中都是可憎的。在恢复的召会生活里，没有巴兰的教训，（启二14，）没有尼哥拉党的教训，（启二，）没有耶洗别的教训，（启二20，）也没有撒但深奥之事，（启二24，）惟有主纯正的话。阿们！恢复的召会没有称谓的公会（名称），惟有主耶稣基督这独一的名。从主的话偏离到各种异端，并在基督的名以外高举许多的名，是堕落的基督教最显著的记号；从一切的异端、传统回到纯正的话，并弃绝一切别的名，高举主的名，是恢复的召会中最感人的见证。这就是为何主恢复中的召会，有主的启示和同在，并且活泼的彰显主，满了亮光和生命的丰富。因为我们有一个全丰全足、超乎万名之上的名，我们就不需要路德、循道、浸信、圣公、长老，或任何别的名。我们只有一个名，就是我们的救主，神儿子主耶稣基督的名。取一个名是严肃的事。比方你是史太太，若是取了钟太太的名，岂非表示你犯了淫乱？召会只该有一个丈夫，只可有耶稣基督这一个名。已过，有些在公会里的朋友问我说，『你们为甚么叫你们自己是召会？为甚么说我们不是召会？』我回答说，『是你们把自己叫作长老会，不要责怪我，是你们这样称呼自己的。你们若是召会，为甚么称呼自己为某某会呢？你若是史太太，为甚么说自己是钟太太呢？而当我称呼你作钟太太，并说我是史太太的时候，你何必嫉妒呢？你称自己为钟太太，怎么来怪我呢？』这事以后，他们的口就被封住了。不要以为名字是件小事，我们是在主的名里得救的，除了主的名以外，我们绝不该用别的名。与卫斯理同时的怀特腓，一次宣告说，除了耶稣基督之名，他不要别的名。虽然怀特腓是英国人，但是他抛弃了英国国教的名，不再属于国教的名下在非拉铁非的召会没有否认主的名；除了主的名以外，她没有别的名。有些时候，有人跟我们争辩说，『我们从来没有否认过主的名。』我们回答说，『不错，你们没有弃绝过主的名，但是你们用了另外一个名，加在祂的名里，甚至加在祂的名之上。现在你们有了两个名。好不好你们把加上的那个名拿掉？若是你们肯把那个别的名拿掉，我们就能合一。所有别的名都引起分裂。你们称自己作长老会，我却恨恶这个名，因取了这个名会叫我成为淫乱的人。既然你喜欢牠而我恨恶牠，你又坚持不放，我们怎能合一？但你若肯丢掉那个名，我们便立刻都在主耶稣基督这独一的名里合一了。』有人说，他们那些挂在礼拜堂上的名称，不过是外表的记号，他们其实并不注重。他们若不注重这名称，就更应当除掉这记号，证明他们在这件事上是里外一致的。但他们有的说，拿掉那个记号，很有困难，因为『召会』的董事会不准。听了这种答覆，我只有说，『那么，你们要负分裂的责任。』
10In verse 8 the Lord also said that the church in Philadelphia did not deny His name. Since the brothers were raised up in England in the early part of the eighteenth century, they have not taken any name other than the name of the Lord. The word is the Lord’sex press i on, and the name is the Lord Himself. The apostate church has deviated from the Lord’s word and become heretical. The reformed church, though recovered to the Lord’sword to some extent, has denied the Lord’s name by denominating herself with many other names, such as Lutheran, Wesleyan, Anglican, Presbyterian, and Baptist. The recovered church has not only returned to the Lord’sword in a full way, but has also abandoned all names other than that of the Lord Jesus Christ. The recovered church belongs to the Lord absolutely, having nothing to do with any denominations (any names). To deviate from the Lord’sWord is apostasy, and to denominate the church with any name other than the Lord’s is spiritual fornication. The church as the chaste virgin espoused to Christ (2 Cor. 11:2) should not have any name other than her husband’s. All other names are an abomination in the eyes of God. In the recovered church life we have no teachings of Balaam (2:14), no teachings of the Nicolaitans (2:15), no teachings of 15 Jezebel (2:20), and no mysterious doctrines of Satan (2:24); we have only the pure Word of the Lord. Amen! The recovered church has no denominations (names), but the unique name of the Lord Jesus Christ. The deviation from the Word to heresies and the exaltation of so many names other than that of Christ are the most striking signs of degraded Christianity. The return to the pure Word from all heresies and traditions and the exaltation of the Lord’s name by abandoning every other name are the most inspiring testimony in the recovered church. This is why the church in the Lord’s recovery has the revelation and presence of the Lord and expresses the Lord in a living way, full of light and with the riches of life. Because we have an all - sufficient name, the name above every name, we do not need the names Lutheran, Methodist, Baptist, Episcopalian, Presbyterian, or any other names. We have only one name—the name of our Savior, the Lord Jesus Christ, the Son of God. It is a serious matter to take a name. Suppose you are Mrs. Smith. If you take the name of Mrs. Jones, it indicates that you have committed fornication. The church should have only one husband, only one name, the name of Jesus Christ. In the past, some friends in the denominations have asked me, “Why do you call yourselves the church? Why do you say that we are not the church?” I answered, “You call yourselves Presbyterian. Don’t blame me for this—you have designated yourself in this manner. If you are the church, why do you designate yourself in this way? Are you Mrs. Smith? Then why do you call yourself Mrs. Jones? When I call you Mrs. Jones and say that I am Mrs. Smith, you are jealous. Don’t blame me for this, for you have called yourself Mrs. Jones.” After this, all their mouths were shut. Do not think that a name is a small thing. We are saved in the Lord’s name. Besides His name, we should never take any other name. George Whitefield, a contemporary of John Wesley, once declared that besides the name of Jesus Christ he would have no other name. Although Whitefield was an Englishman, he renounced the name of the Church of England, not belonging to that name anymore. The church in Philadelphia does not deny the Lord’s name; she has no name other than His. Sometimes people have argued with us, saying, “We have never denied the Lord’s name.” We replied, “Yes, you have never denied His name, but you have taken another name in addition to and even above His name. Now you have two names. Why don’t you drop the other name you have taken? If you would drop this other name, then we could be one. All other names cause divisions. You call yourself a Presbyterian. I hate that name because taking it makes me a fornicator. Since you like it and I hate it, if you still hold on to it, how can we be one? But if you drop this name, we shall immediately be one in the unique name of the Lord Jesus Christ.” Some have said that the name on the outside of their so- called church building is merely an outward sign, and that they do not really care about it. If they do not care about it, then they should prove their honesty in this manner by removing that sign. But some have said that it is too difficult for them to do that because the “church” board would hinder them. To this I replied, “Then you must bear the responsibility for division.”
四 有一个敞开的门
D. Having an Open Door
11在八节主说，『看哪，我在你面前给你一个敞开的门，是无人能关的。』主是那拿著大卫的钥匙，开了就没有人能关的，祂给恢复的召会一个敞开的门，无人能关。从十九世纪初期，正当召会生活的恢复开始，直到如今，主的恢复始终有敞开的门。组织的基督教越想关闭这门，这门就越敞开。今天尽管有许多反对，这门在世界各地总是敞开的。钥匙是在召会元首的手中，不在反对者的手中。阿利路亚！我们有一个敞开的门！已过五十年，各公会尽其全力，要关这个门，但是他们越想要关，主却越把牠打开。无人能否认，今天有一个敞开的门为著主的恢复。主有钥匙。因此，只要我们在祂的恢复里，门总是为我们敞开的。
11In verse 8 the Lord said, “Behold, I have put before you an open door which no one can shut.” As the One who has the key of David and who opens and no one can shut, the Lord has given the recovered church “an open door which no one can shut.” Since the recovery of the proper church life began, in the early part of the nineteenth century, until now, a door has always been wide open to the Lord’s recovery. The more that organized Christianity tries to shut the door, the wider it is open. In spite of much opposition, the door today is open worldwide. The key is in the hand of the Head of the church; it is not in the hand of the opposers. Hallelujah, we have an open door! During the past fifty years, the denominations have tried their best to close this door. But the more they attempted to shut it, the more the Lord has opened it. No one can deny that there is an open door for the Lord’s recovery today. The Lord has the key. As long as we are in His recovery, the door will always be open to us.
参 犹太教被征服
III. THE SUBDUING OF THE JEWISH RELIGION
12九节说，『那撒但会堂的，自称是犹太人，其实不是犹太人，乃是说谎的；看哪，我要使他们来在你脚前下拜，并使他们知道，我已经爱你了。』犹太会堂固守犹太教，这犹太教是由居间的祭司、字句的规条、物质的圣殿、属地的应许组成的。恢复的召会揭露了犹太教固守以上四项事物的错谬与顽固，藉此征服了犹太教，使犹太人知道，主已经爱了召会。我们曾在第十一篇信息中指出，热中犹太教的人在肉身是犹太人，在灵里不是犹太人。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，主称他们为『撒但会堂的人。』但无论如何，按照这封写给非拉铁非召会的信，那些反对的犹太人，最后终于屈服在召会面前，并且主又使他们知道，祂是爱了召会。一切的公会，实际上就是今天的会堂。会堂是甚么呢？就如在申命记十二、十四、十五、十六章中所启示的，神的经纶是要在地上得著一个独一的殿。主在申命记嘱咐祂的百姓，除了祂所选择的地方以外，不可有别的地方，作他们敬拜的中心。神拣选的地方就是耶路撒冷，并且在这拣选的地点上建造了神的殿。这惟一的殿，不仅表征神的见证必须是一，也维持了神子民的一。然而，后来神的子民堕落了，并且因著这个堕落，分裂就进来了；这分裂的结果，神的子民就分散在各地，失去了他们的一。但是因著他们还要敬拜神，又因他们没有权利在耶路撒冷指定的地点以外，建造圣殿，因此，他们就在所到之处，建立了称作会堂的敬拜中心。会堂乃是堕落的敬拜中心。圣殿只能有一个，会堂却有许多，这些会堂都是分裂的；这是召会堕落的一个豫表。我们把这豫表应用到召会的光景，就看见在神的经纶中，召会是独一的；但因著堕落，召会分裂了。在每一个分裂里，都有一个敬拜中心，这些敬拜中心便成了今日的各会堂。就如圣殿是独一的，会堂却有许多；同样，召会是独一的，公会及自由团体却有许多。
12Verse 9 says, “Behold, I will make them of the synagogue of Satan, those who call themselves Jews and are not, but lie; behold, I will cause them to come and worship before your feet, and they shall know that I have loved you.” The Jewish synagogue holds on to Judaism, which comprises the mediatorial priests, the ordinances of letters, the material temple, and the earthly promises. The recovered church has subdued Judaism by exposing its error and stubbornness in holding on to the above four things and has made the Jews know that the Lord has loved her. As we pointed out in message eleven, the Judaizers were Jews in flesh but not in spirit. 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. Hence, the Lord calls them “the synagogue of Satan.” Nevertheless, according to the epistle to the church in Philadelphia, the opposing Jews are subdued before the church, and the Lord’s love toward the church is made known to them. All denominations are actually today’s synagogues. Do you know what a synagogue is? As revealed in Deuteronomy chapters twelve, fourteen, fifteen, and sixteen, God’secon o my is to have one unique temple on earth. The Lord charged His people in Deuteronomy not to have any place as their worshipping center other than that place which He would choose. That chosen place was Jerusalem, and on the selected site God had the temple built. This unique temple not only signifies that the testimony of God must be one; it also maintains the oneness of God’sp eople. Eventually, however, God’sp eople became degraded, and, due to this degradation, division came in. As a result of this division, the people of God were scattered, having lost their unity. But since they still had to worship God and since they had no right to build the temple except on the designated site in Jerusalem, they established worshipping centers called synagogues wherever they went. A synagogue is a degraded worship center. There can be only one temple, but there are many synagogues, all of which are divisive. This is a type of the degradation of the church. As we apply this type to the church situation, we see that in God’secon o my the church is uniquely one. But due to the degradation, the church was divided. In every division there is a worshipping center. These worshipping centers have become today’s synagogues. Just as the temple was unique, but the synagogues were many, so the church is unique and the denominations and free groups are many.
13当约翰写信给七个召会的时候，召会正在受犹太会堂的毁谤。（启二9。）但到最后，会堂就知道主是爱了非拉铁非召会。在豫表上，这表征约在一百五十年前，主所兴起真正的非拉铁非召会。在一八二○年代末了，弟兄们在英国兴起来，应验了非拉铁非的召会。那时候，他们不是被犹太会堂所包围，而是受公会的会堂所包围，被他们批评和毁谤。已过五十年来，我们也成了谣言和毁谤的对象，甚至今天，也有许多关于我们的谣言和毁谤在流传。这些谣言和毁谤的源头，乃是今日的会堂。无论如何，有一件事不能否认，主是爱这个恢复，最终所有毁谤我们的，都要承认这事实。就在有些人毁谤我们的时候，有的人却说，『我们无法解释他们为甚么这样刚强，』也有人见证说，『他们才真正明白圣经，』还有一些承认说，『他们常常有新的亮光。』我们的亮光和领会，都是出自那位拿著大卫钥匙者的祝福。我对自己并无所夸，但我要夸主的祝福。主的恢复在美国不是人作出来的，谁能作出这样的工作？我绝对不能。到最后，所有那些批评主恢复的人，都要伏下来，知道耶稣基督是爱了我们。只要再等一段时间，就必定更清楚，主是多么的爱祂的众召会。祂要在一切公会面前，表白祂的召会。我们所作的不是基督教里普通的工作，也不是在人手控制下的工作。不，这是祂恢复的工作。这是主心中所要的，祂爱这个恢复。谁要碰到这事，就是碰祂眼中的瞳人。主爱非拉铁非，撒但会堂反对的犹太人，都要在召会面前屈服，因为他们知道，主是爱召会的。
13When the epistles to the seven churches were written, the church was being slandered by the Jewish synagogue (2:9). But eventually, the synagogue realized that the Lord loved the church in Philadelphia. In typology, this is a sign of the real church in Philadelphia that the Lord raised up about one hundred fifty years ago. In the late 1820’st he brothers were raised up in England as the fulfillment of the church in Philadelphia. At that time, they were surrounded, not by Jewish synagogues, but by the synagogues of the denominations which criticized and slandered them. During the past fifty years, we also have been the subject of slander and rumors, and even today many rumors and slanders are circulating about us. The source of these rumors and slanders is today’s synagogues. Nevertheless, it is undeniable that the Lord loves the recovery, and eventually all the slanderers will acknowledge this fact. While some slander us, some say, “We cannot explain why they are so strong,” others testify, “They truly understand the Bible,” and still others confess, “They always have new light.” Any light and understanding we have come from the blessing from the One who holds the key of David. Although I do not boast of myself, I may boast of the Lord’s blessing. The Lord’s recovery in this country is not the work of man. Who could do such a work? I certainly cannot. Eventually, all the critics of the Lord’s recovery will be subdued and realize that Jesus Christ loves us. Wait for another period of time and you will see more of how much the Lord loves His churches. He will vindicate His church before all the denominations. Our work is not the common work of Christianity, nor a work under human control. No, it is the work of His recovery. It is the Lord’she art’s desire, and He loves it. When people touch this matter, they touch the apple of His eye. The Lord loves Philadelphia, and the opposing Jews of the synagogue of Satan were subdued before the church because the Lord’s love for the church was made known to them.
肆 主的嘱咐
IV. THE LORD’S CHARGE
14在十一节我们看见主的嘱咐：『我必快来，你要持守你所有的，免得有人夺去你的冠冕。』恢复的召会已经得著冠冕。但她若不持守在主恢复里所有的直到主来，她的冠冕就会被人夺去。
14In verse 11 we see the Lord’s charge: “I come quickly; hold fast what you have that no one take your crown.” The recovered church has gained a crown already. However, if she does not hold fast what she has in the Lord’s recovery until the Lord comes back, her crown may be taken away by someone
伍 主对得胜者的应许
V. THE LORD’S PROMISE TO THE OVERCOMER
15现在我们来看，主对非拉铁非召会中得胜者的应许。（启三10～12。）这封信中的得胜，是指持守我们在恢复的召会中所有的。
15Let us now consider the promise to the overcomer in Philadelphia (vv. 10-12). To overcome in this epistle means to hold fast what we have in the recovered church
一 保守他免去那试炼的时候
A. To Keep Him out of the Hour of Trial
16十节说，『你既遵守我忍耐的话，我也必保守你免去那将要临到普天下，试炼一切住在地上之人试炼的时候。』我忍耐的话，就是主受苦的话。今天主仍用祂的忍耐忍受弃绝和逼迫。我们不仅一同有分于祂的国度，也一同有分于祂的忍耐。（启一9。）因此，今天祂的话对我们乃是忍耐的话。我们要遵守祂忍耐的话，就必须忍受祂所受的弃绝和逼迫。本节中的试炼，无疑的是指那将要临到普天下的大灾难，（太二四21，）如第五号、第六号和第七号的七碗所指明的。（启八13～九21，十一14～15，十五1，十六1～21。）这试炼也包含第六印和前四号，大灾难开头的超自然灾害。恢复的召会既遵守主忍耐的话，主就应许要保守她免去这试炼的时候。（不是仅仅免去这试炼，乃是免去这试炼的时候。）主这应许，与路加二十一章三十六节者同，指明那些遵守主忍耐之话的圣徒，要在大试炼前被提；含示不遵守主忍耐之话的人，要留在那试炼中。
16Verse 10 says, “Because you have kept the word of my endurance, I also will keep you out of the hour of trial which is about to come on the whole inhabited earth, to try them who dwell on the earth.” “The word of My endurance” is the word of the Lord’s suffering. The Lord today is still suffering rejection and persecution with His endurance. We are the joint partakers, not only of His kingdom, but also of His endurance (1:9). Hence, His word to us today is the word of endurance. To keep the word of His endurance we must suffer His rejection and persecution. “Trial” in this verse undoubtedly denotes the great tribulation (Matt. 24:21) “which is about to come on the whole inhabited earth,” as indicated by the fifth, sixth, and seventh trumpets with the seven bowls (8:1—9:21; 11:14-15; 15:1; 16:1-21). The Lord promises the recovered church that He will keep her “out of the hour of trial” (not just out of the trial, but out of the hour of trial) because she has kept the word of His endurance. This promise of the Lord, like His promise in Luke 21:36, indicates that the saints who have kept the word of the Lord’s endurance will be raptured before the great tribulation, implying that those who have not kept the word of His endurance will be left in the great tribulation.
二 主必快来
B. The Lord’s Coming Quickly
17在十一节，主告诉恢复的召会，祂必快来。在这封书信里，主带领祂恢复里的召会进入祂来的感觉中，因为她爱祂。所有在主恢复中的召会，都该在祂要回来的激励下爱祂。当我们在祂的恢复里为祂作见证的时候，主的快回来对我们该是宝贵的。
17In verse 11 the Lord tells the recovered church that He will come quickly. In this epistle the Lord brings the church in His recovery into the sensation of His coming because she loves Him. All the churches in the Lord’s recovery should love the Lord under the inspiration of His coming back. The Lord’s coming back quickly should be precious to us while we are testifying of Him in His recovery
三 冠冕
C. Crown
18主已经赐给这恢复的召会一个冠冕。这是从主来的奖赏，必须持守直到祂回来。
18A crown has been given by the Lord to the recovered church. Being a reward from the Lord, this must be kept until He comes back
四 使他在神殿中作柱子
D. To Make Him a Pillar In God’sTem ple
19在十二节主说，『得胜的，我要叫他在我神殿中作柱子，他也绝不再从那里出去。』二章十七节的得胜者，成为变化的石头，为著神的建造；但这里的得胜者，要成为建造在神殿中的柱子。他既建造在神的建筑里，就绝不再从那里出去。这应许要在千年国成就，作得胜者的奖赏。在非拉铁非召会中得胜，不是指去得甚么，或去胜过甚么别的，乃是要持守我们在主的恢复里所已经领受的，直到末了。你若这样作，主就叫你在神殿中作柱子。这使我们回想创世记二十八章雅各的梦。雅各从梦中醒来后，就把所枕的那块石头，立作柱子，为著神的建造。在非拉铁非的得胜者，要在神的殿中作柱子。这个原则在今天完全相同。主立了许多石头，在祂的恢复里作柱子。赞美主！在我们中间有许多的柱子。一块石头一旦被立作柱子建造在建筑里，就绝不会被挪去，因为已经建造上去了。有些人留在召会里一段短暂的时间，或是几个月，以后便离开了。然而，你若被建造在殿中作柱子，就是你要离去也不可能。若是你还能离去，就是说你从来没有被建造在召会中。
19In verse 12 the Lord says, “He who overcomes, I will make him a pillar in the temple of My God, and he shall by no means go out anymore.” In 2:17 the overcomer becomes a transformed stone for God’s building, but here the overcomer will be made a pillar built into the temple of God. Because he is built into God’s building, “he shall by no means go out anymore.” This promise will be fulfilled in the millennial kingdom as a prize to the overcomer. To overcome in the church in Philadelphia is not to get anything or to overcome other things; it is to keep what we have received in the Lord’s recovery to the end. If you do this, the Lord will make you a pillar in God’stem ple. This reminds us of Jacob’s dream in Genesis 28. After Jacob had that dream, he set up the stone which he had used for a pillow to be a pillar. That pillar was for God’s building. The overcomers in Philadelphia will be pillars in God’stem ple. The principle is exactly the same today. The Lord has set up a good number of stones to be pillars in His recovery. Praise the Lord that there are many pillars among us. Once a stone has been set as a pillar into the building, it can never be removed, for it has been built in. Some stay in the church for a short while or for several months and then go away. However, if you have been built into the temple as a pillar, you could not leave even if you wanted to. If you can still go out of the church, it means that you have never been built in
五 写在他上面
E. To Write upon Him
1 神的名
1. The Name of God
20在十二节，主也应许得胜者说，『我又要将我神的名，和我神城的名，（这城就是由天上从我神那里降下来的新耶路撒冷，）并我的新名，都写在他上面。』首先，主说要将神的名写在得胜者上面。名是一种标示，你的名标明你是怎样的人。得胜者有神的名，就是说神已经作到他的里面。只有当神作到我们里面，我们才配得著祂的名。这不是说我们成了神，乃是说神已作到我们里面，我们与祂成为一。因此，主就给我们一个标示─神。『神』写在得胜者上面，指明他已经被神浸透了。你看见他，就是看见神。
20In verse 12 the Lord also promises the overcomer, saying, “I will write upon him the name of My God and the name of the city of My God, the New Jerusalem which descends out of heaven from My God, and My new name.” Firstly, the Lord says that He will write on the overcomer the name of God. A name is a designation. Your name designates who you are. For the overcomer to bear the name of God means that God has been wrought into him. Only when God has been wrought into us are we worthy to bear His name. This does not mean that we become God; it means that God has been wrought into us and that we are one with Him. Therefore, the Lord gives us a designation—God. “God” is upon the overcomer, indicating that he has been saturated with God. When you see him, you see God.
2 神城的名─新耶路撒冷
2. The Name of the City of God, the New Jerusalem
21第二，主应许得胜者，把神城新耶路撒冷的名，写在他上面。得胜者有新耶路撒冷的名，这就是说，他成了新耶路撒冷的一部分。这指明要来的新耶路撒冷已作到他的全人里面。所以得胜者也有新耶路撒冷的名称。主所写的，总是照著事实。若是在一只猴子上面写著『狮子，』或是在一只猫上面写著『羊羔，』那是笑话。主把神的名和新耶路撒冷的名写在我们上面，就启示出我们与神是一，且是新耶路撒冷的一部分。
21Secondly, the Lord promises to write upon the overcomer the name of the city of God, the New Jerusalem. For the overcomer to bear the name of the New Jerusalem means that he is a part of the New Jerusalem. This indicates that the coming New Jerusalem has been wrought into his being. Thus, the overcomer also bears the designation of the New Jerusalem. The Lord’s writing always corresponds to the facts. It would be ridiculous to write the word lion upon a monkey, or to write the word lamb upon a cat. When the Lord writes the names of God and the New Jerusalem upon us, it reveals that we are one with God and are a part of the New Jerusalem
3 主的新名
3. The Lord’s New Name
22最后，主应许说，要将祂的新名写在得胜者上面。这个新名乃是照著我们的经历。我说不出主的新名是甚么，因为那要按照我们个人对主的经历。换句话说，我们对主的经历，就成了我们；我们经历神，神就成为我们。我们经历新耶路撒冷，新耶路撒冷也成为我们。我们对主有亲密、个人的经历，这些也成了我们。所以，主要恰当的标明我们，把神的名，新耶路撒冷的名，以及祂的新名写在我们上面。这要指明，我们成为一种人，这人与神是一，也是新耶路撒冷的一部分，并且经历主自己作那使祂自己成了我们的一位。神的名，新耶路撒冷的名，并主的新名，写在得胜者上面，指明得胜者为神、新耶路撒冷和主所得著；神自己、神的城新耶路撒冷和主自已，也全属于得胜者；并且他与神、与新耶路撒冷、与主也是一。神的名意即神自己，新耶路撒冷的名意即城本身，主的名意即主自己。将神的名，新耶路撒冷的名，并主的名，写在得胜者上面，指明神的所是，新耶路撒冷的性质并主的人位，全都作到得胜者里面。说新耶路撒冷要作得胜者奖赏的话，指明这应许要在千年国成就。千年国的新耶路撒冷是单给得胜圣徒的奖赏，新天新地中的新耶路撒冷才是所有蒙救赎之人共同的分，直到永远。
22Finally, the Lord promises to write upon the overcomer His new name. This new name will be according to our experiences. I cannot tell you what the Lord’s new name will be because it is according to our personal experiences of Him. In other words, what we experience of the Lord will become us. We experience God, and God becomes us. We experience the New Jerusalem, and that also becomes us. We experience the Lord in an intimate, personal way, and that becomes us. Therefore, the Lord will rightly designate us, writing upon us the name of God, the name of the New Jerusalem, and His new name. This will indicate that we have become a person who is one with God, who is a part of the New Jerusalem, and who has experienced the Lord Himself as the One who makes Himself us. The name of God, the name of New Jerusalem, and the Lord’s new name written upon the overcomer indicate that the overcomer is possessed by God, by the New Jerusalem, and by the Lord; that God Himself, His city, the New Jerusalem, and the Lord Himself all belong to him; and that he is one with God, with the New Jerusalem, and with the Lord. The name of God means God Himself, the name of the New Jerusalem means the city itself, and the name of the Lord means the Lord Himself. To write the name of God, the name of the New Jerusalem, and the name of the Lord upon the overcomer indicate that what God is, the nature of the New Jerusalem, and the Person of the Lord have all been wrought into the overcomer. The mentioning of the New Jerusalem as a prize to the overcomer indicates that this promise will be fulfilled in the millennial kingdom. The New Jerusalem in the millennial kingdom will be a prize only to the overcoming saints, whereas the New Jerusalem in the new heaven and new earth will be the common portion of all the redeemed for eternity.
陆 那灵所说的话
VI. THE SPIRIT’S SPEAKING
23恢复的召会也需要留意那灵所说的话。我们越是爱主，越是在祂的恢复里，就越需要加强之灵丰富的说话。
23The recovered church also needs to take heed of the Spirit’s speaking. The more we love the Lord and the more we are in His recovery, the more we need the rich speaking of the intensified Spirit