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启示录生命读经 · 第16篇

在老底嘉的召会－与主一同坐席，坐在祂的宝座上

The Church in Laodicea— to Dine with the Lord and to Sit on His Throne
1现在我们来看在老底嘉的召会，就是堕落的召会。（启三14～22。）老底嘉原文意平民（或平信徒）的意见、决断。就表号说，在老底嘉的召会豫表恢复后又堕落的召会。主在十九世纪初期恢复了正当的召会后，不到一个世纪，有些恢复的召会堕落了。这恢复后又堕落的召会，与在撒狄的召会所表征改革的召会不同，也与在非拉铁非的召会所表征正当恢复的召会不同。这召会要存到主回来的时候。有些基督教教师认为在老底嘉的召会是冷淡的改革召会。严格的说，这个看法不对。按照这段圣经的上下文和历史，在老底嘉的召会必是表征恢复后又堕落的召会。约一百五十年前，恢复的召会在英国开始。看他们的记载，那光景非常美好，是召会生活真正的恢复。然而，这没有持续很久。你若读弟兄们的历史，今天再去访问他们，就会发现许多弟兄们的聚会，已经变成老底嘉召会。我们将要看见，他们虽然以他们的圣经知识为骄傲，但是在享受基督的丰富上却是贫穷的，并且在属灵的事上也是瞎眼的。
1Now we come to the church in Laodicea, the church in degradation (3:14-22). In Greek Laodicea means the opinion, the judgment, of the people or of the laymen. The church in Laodicea as a sign prefigures the degraded recovered church. Less than a century after the Lord recovered the proper church in the early part of the nineteenth century, some of the recovered churches (“assemblies”) became degraded. This degraded recovered church differs from the reformed church signified by the church in Sardis, and also differs from the proper recovered church signified by the church in Philadelphia. It will exist until the Lord comes back. Some Christian teachers consider the church in Laodicea as the cold reformed church. Strictly speaking, this is not so. According to the context and according to history, the church in Laodicea must be a sign of the degraded recovered church. Approximately one hundred fifty years ago the recovered church began in England. According to what we have read, it was wonderful. It was a real recovery of the church life. However, it did not last very long. If you read the history of the Brethren and if you visit them today, you will see that many of the Brethren assemblies have become the church in Laodicea. As we shall see, although they are proud of their Bible knowledge, they are poor in the enjoyment of the riches of Christ and blind in spiritual things
壹 说话者
I. THE SPEAKER
一 那阿们
A. The Amen
2主在三章十四节说，『那阿们，那忠信真实的见证人，那神创造之物的元始，这样说。』主照著七个召会的光景和情形，分别对每个召会说到祂的所是和所作。这里主对在老底嘉的召会说到自己是那阿们。阿们在原文意坚定、稳固或可靠。主是那坚定、稳固并可靠的一位。
2In 3:14 the Lord says, “These things says the Amen, the faithful and true Witness, the beginning of the creation of God.” To each of the seven churches the Lord refers to what He is and what He does respectively according to their situation and condition. Here, to the church in Laodicea, He refers to Himself as the Amen. In Greek amen means firm, steadfast, or trustworthy. The Lord is the firm, steadfast, and trustworthy One
二 那忠信真实的见证人
B. The Faithful and True Witness
3因著主是那坚定、稳固并可靠的一位，祂就是那位忠信真实的见证人。这指明堕落的老底嘉召会不是坚定、稳固、可靠的，也不是忠信真实的作主的见证人。
3Because the Lord is the firm, steadfast, and trustworthy One, He is the faithful and true Witness. This indicates that the degraded church in Laodicea is not firm, steadfast, trustworthy, or faithful and true as the Lord’s witness.
三 那神创造之物的元始
C. The Beginning of the Creation of God
4在十四节，主也称自己作『那神创造之物的元始。』这是指主乃是神创造之物的起源或根源，含示主是神工作中不变永存的根源。这指明恢复后又堕落的召会，是因离开主这源头而改变了。
4In verse 14 the Lord also refers to Himself as “the beginning of the creation of God.” This refers to the Lord as the origin or source of God’s creation, implying that the Lord is the unchanging and ever-existing source of God’s work. This indicates that the degraded recovered church is changing by leaving the Lord as the source
贰 召会的情形
II. THE CHURCH’S CONDITION
一 不冷不热─如温水
A. Neither Cold nor Hot—Lukewarm
5在十五至十七节，我们看见老底嘉召会的情形。在十五、十六节主说，『我知道你的行为，你也不冷也不热；我巴不得你或冷或热。你既如温水，也不热也不冷，我就要从我口中把你吐出去。』恢复的召会一旦堕落了，就成了温水─也不热也不冷。这是今天许多弟兄会聚会的真实情形。这对我们该是警告。我们一旦变成温水，就不适合于主的行动，就要从主的口中被吐出来。
5In verses 15 through 17 we see the condition of the church in Laodicea. In verses 15 and 16 the Lord says, “I know your works, that you are neither cold nor hot; I wish that you were cold or hot. So because you are lukewarm and neither hot nor cold, I am about to vomit you out of My mouth.” Once the recovered church becomes degraded, it is lukewarm—neither cold nor hot. This is the actual condition of so many Brethren assemblies today. This should be a warning to us. Once we become lukewarm, we are not fitting for the Lord’s move and shall be vomited out of His mouth
二 自夸富足
B. Proud of Being Rich
6在十七节主说，『你说，我是富足，已经发了财，一样都不缺。』恢复后又堕落的召会，夸耀她的富足（主要的是在道理的知识上），却不知道她在生命上是贫穷的，在视力上是瞎眼的，在行为上是赤身的。所以下节说，她需要买金子使她富足，买白衣遮盖她的赤身，买眼药医治她的瞎眼。堕落了的弟兄会聚会中，最显著的特征，就是他们的高傲，总以为自己甚么都知道了。毫无疑问，他们知道许多的道理。他们的确比公会里的人更认识圣经。虽然就某一面说，他们认识圣经，但他们所有的仅是知识而已。因为他们有这种知识，他们就自以为富足。但主却说他们实际是贫穷的。他们不是在知识上贫穷，乃是在基督的丰富上贫穷。他们有关于基督的知识，但在享受基督的丰富上，却是贫穷的。我来到美国不久后，曾被邀请到三个弟兄会的聚会中讲道。我讲过了，又听过他们的反应之后，我就完全相信，主对老底嘉召会所说的话是真实的。你若在他们中间一段短时间，就感觉出他们非常夸耀自己的知识。他们在言谈中，常常定罪别人的无知，以为自己甚么都知道。然而，你和他们一起稍久，就会发现他们的贫穷。他们根本不认识基督的丰富，甚至连题也不题。
6In verse 17 the Lord says, “You say, I am rich and have become rich and have need of nothing.” The degraded recovered church (“assembly”) boasts of her riches (mainly in the knowledge of doctrines). She does not realize that she is poor in life, blind in sight, and naked in conduct. Therefore, as we shall see, she needs gold for her poverty, eyesalve for her blindness, and white garments for her nakedness, as mentioned in the following verse. The most outstanding feature of those in the degraded assemblies is their pride. They think they know everything. Undoubtedly, they have much knowledge in doctrine. They do know the Bible better than those in the denominations. Although, in a sense, they know the Bible, what they have is mere knowledge. Because they have this knowledge, they consider themselves rich. But the Lord says that they actually are poor. They are not poor in knowledge, but they are poor in the riches of Christ. They have the knowledge concerning Christ, but they are poor in the enjoyment of the riches of Christ. Shortly after coming to this country, I was invited to speak in three Brethren assemblies. After speaking there and hearing what they said in response, I was completely convinced of the truth of the Lord’sword to the church in Laodicea. If you were to stay with them for a short while, you would sense that they are proud of their knowledge. In their conversation they condemn the ignorance of others, thinking that they know everything. However, after staying with them, you would realize the poverty among them. They simply do not realize the riches of Christ or even talk about them.
三 困苦的
C. Wretched
7在主眼中，堕落了的弟兄会聚会是困苦的，因为她夸口她在道理上虚空知识的丰富，而实际上她在对基督之丰富的经历上是极其贫穷的。
7In the eyes of the Lord, the degraded assemblies are wretched because they are proud of being rich in the vain knowledge of doctrines, but are sorely poor in the experience of the riches of Christ
四 可怜的
D. Miserable
8恢复后又堕落的召会是可怜的，因为她是赤身、瞎眼、满了羞耻和黑暗的。
8The degraded recovered church is also miserable because she is naked, blind, and full of shame and darkness
五 贫穷的
E. Poor
9这个自傲的堕落召会，在经历基督上并在神经纶的属灵实际上是贫穷的。她只注重空洞的知识，却很少顾到对基督活的经历。这才是真正的贫穷，这个贫穷叫她困苦、可怜。
9The proud degraded church is poor in the experience of Christ and in the spiritual reality of God’secon o my. She mostly cares for vain knowledge, but scarcely cares for the living experiences of Christ. This is real poverty, the poverty that makes her wretched and miserable
六 瞎眼的
F. Blind
10在主眼中，在老底嘉的召会不仅在基督的丰富上贫穷，也在真实属灵的事上瞎眼。她没有真实属灵的内在眼光。虽然她有一些关属于灵之事的知识，却没有内在的眼光。
10In the eyes of the Lord, the church in Laodicea is not only poor in the riches of Christ, but also blind in genuine spiritual things. She does not have true spiritual insight. Although she has some amount of knowledge about spiritual things, she has no insight
七 赤身的
G. Naked
11我们作基督徒的，都得到了基督作我们客观的义，像袍子遮盖我们。这是为著我们在神面前的称义。我们在基督里称义之后，就需要凭基督活著，并且活出基督，使祂可以作我们主观的义，成为另一件华美的袍子，遮盖我们每天的生活行动。这恢复后又堕落的召会，因为缺少对基督主观的经历，所以在主的眼中，是赤身露体的。在主火焰的眼目下，空洞的道理知识尽都消失，那些持守这些道理的人，赤身就被暴露了。惟有我们所经历的基督，才能在祂审判的眼目下，作我们的遮盖。
11We Christians have all received Christ as our objective righteousness to cover us like a robe. This is for our justification before God. After being justified in Christ, we need to live by Christ and to live out Christ, that He may be our subjective righteousness as another splendid robe to cover our daily walk. Due to the lack of the subjective experience of Christ, the degraded recovered church is naked in the eyes of the Lord. The vain knowledge of doctrines vanishes under the flaming eyes of the Lord, leaving those who hold them nakedly exposed. Only the experienced Christ can be our covering under His judging eyes
12八将要从主口中被吐出去
12H. About to Be Vomited out of the Lord’s Mouth
13在十六节主说，『你既如温水，也不热也不冷，我就要从我口中把你吐出去。』恢复的召会若堕落了，就有从主口中被吐出来的危险，除非她悔改，火热的追求对主丰富的经历。从主口中被吐出去，就是被主弃绝，不得再享受主对祂的召会所是之一切。九主站在门外叩门
13In verse 16 the Lord says, “Because you are lukewarm and neither hot nor cold, I am about to vomit you out of My mouth.” When the recovered church becomes degraded, she is in danger, unless she repents to be hot in seeking the rich experiences of the Lord, of being vomited out of the Lord’s mouth. To be vomited out of the Lord’s mouth is to lose the enjoyment of all that the Lord is to His church. I. The Lord Standing at the Door and Knocking
14在二十节主说，『看哪，我站在门外叩门。』这里的门不是指个人的门，乃是指召会的门。老底嘉召会有知识，却没有主的同在。主是召会的元首，祂站在堕落召会的门外叩门，恢复后又堕落的召会必须体认这点！
14In verse 20 the Lord says, “Behold, I stand at the door and knock.” “The door” is not the door of individuals, but the door of the church. The church in Laodicea has knowledge, but she does not have the presence of the Lord. The Lord as the Head of the church is standing outside the degraded church, knocking at her door. The degraded recovered church must realize this
参 主的劝告
III. THE LORD’S COUNSEL
15十八节里有主对老底嘉召会的劝告：『我劝你向我买火炼的金子，叫你富足；又买白衣穿上，叫你赤身的羞耻不露出来；又买眼药擦你的眼睛，使你能看见。』『买』必须付代价。恢复后又堕落的召会，需要为她所迫切需要的金子、白衣和眼药付代价。我接触过弟兄会的聚会以后，发现他们中间可能没有人明白甚么叫作付代价。他们或许从未听到过，要经历基督的丰富，必须付一些代价。他们知道知识和道理，却不知道怎样去付代价；他们知道怎样去学，却不知道怎样去买；他们知道某些『真理，』却不知道经历基督丰富所要出的代价。一向主买火炼的金子
15In verse 18 we see the Lord’s counsel to the church in Laodicea: “I counsel you to buy from Me gold refined by fire that you may be rich, and white garments that you may be clothed and that the shame of your nakedness may not be manifested, and eyesalve to anoint your eyes that you may see.” To “buy” requires the paying of a price. The degraded recovered church needs to pay a price for the gold, white garments, and eyesalve, which she desperately needs. After having contact with the Brethren assemblies, I realized that probably no one among them understands what it means to pay a price. Perhaps they have never heard that they must pay some price in order to experience the riches of Christ. They know the knowledge and doctrine, but they do not know how to pay the price. They know how to learn, but they do not know how to buy. They know certain “truths,” but they do not know the cost of experiencing the riches of Christ. A. To Buy from the Lord Gold Refined by Fire
16首先，主劝老底嘉召会买『火炼的金子。』圣经把我们那运行作工的信（加五6）比喻为金子，（彼前一7，）并且神圣的性情，就是基督的神性，也是由金子表征的。（出二五11。）我们乃是藉信有分于神的性情。（彼后一l，4～5。）恢复后又堕落的召会，对基督有道理的认识，但没有多少活的信，以有分于基督的神圣元素。她需要付代价，经过火炼的试验，得著金的信，使她能有分于真金，就是基督自己，作祂身体生命的元素。如此她才能成为纯金的灯台，（启一20，）好建造金的新耶路撒冷。（启二一18。）
16Firstly, the Lord counsels the church in Laodicea to buy “gold refined by fire.” In the Bible, our working faith (Gal. 5:6) is likened to gold (1 Pet. 1:7), and the divine nature of God, which is the divinity of Christ, is also typified by gold (Exo. 25:11). We partake of the divine nature of God by faith (2 Pet. 1:1, 4-5). The degraded recovered church has the knowledge of the doctrines concerning Christ, but not much living faith to partake of the divine element of Christ. She needs to pay the price to gain the golden faith through the fiery trials that she may participate in the real “gold,” which is Christ Himself as the life element to His Body. Thus, she may become a pure golden lampstand (1:20) for the building of the golden New Jerusalem (21:18).
17我们若有经历，就会看见主劝老底嘉召会买的三样东西─金子、白衣、眼药─就是主自己。我们已经看见，在豫表或圣经的表号上，金表征两样东西，一是指神的神圣性情，一是指我们藉以赏识并取用这神圣性情的活的信。这两样东西是连在一起的。我们若没有活的信，赏识并应用神圣的性情，这神圣的性情就不能属于我们。要使神圣的性情成为我们的享受，只能藉著我们活的信。基督是神圣性情的具体化身，祂也是我们活的信。我们若有信，就能有分于神的性情。这就是说，我们必须有基督。我们必须付代价，向主说，『主，我虽然有了圣经道理的知识，但我承认我缺少你。主，我宁愿要你，不要知识或虚空的教训。主，你是真金，是神圣性情的具体化身。为著赏识并应用这神圣性情，我需要活的信。只是我没有这活的信，主阿，我仰望你，你作我活的信！我要凭你活著，以你作我的信，就是神儿子的信。』（加二20。）你若这样向主说，祂必定立刻说，『好，你若要得到我，就要出代价。我要你放下某一样东西，因为这件东西拦阻我成为你的享受。』放下这些东西，就是付代价，我们许多人都这样经历过主。常常主说，『我在这里。你是要我，或是要那样东西？你若要留下那样东西，我就离开。你的手中满了东西，必须先放下，空出你的手来抓住我。这样，我就成为你的享受。』只有我们付上代价，才能得著基督。我们要看看使徒保罗在腓立比三章八节的话：『不但如此，我也将万事看作亏损，因我以认识我主基督耶稣为至宝；我因祂已经亏损万事，看作粪上，为要赢得基督。』对保罗来说，他甚么东西都没有了，只有基督。他为著基督花费一切，付了完全的代价。为著赚得基督，保罗把所有的都花费了。今天，我们必须跟随这个灵，不惜付上任何代价，甚至我们的性命，为要得著基督。
17If we have experience, we shall realize that all three things which the Lord counsels the church in Laodicea to buy—gold, white garments, and eyesalve—are just the Lord Himself. As we have seen, in typology, or in biblical figure, gold signifies two things: God’s divine nature and the living faith by which we appreciate and appropriate the divine nature. These two things are combined. If we do not have the living faith to appreciate and apply the divine nature, it cannot be ours. The divine nature can only become our enjoyment through our living faith. Christ is the embodiment of the divine nature, and He is also our living faith. If we have faith, then we can participate in the divine nature. This means that we must have Christ. We must pay the cost and tell the Lord, saying, “Lord, I have much knowledge of the Bible truths, but I admit that I don’th ave much of You. Lord, I would rather have You than mere knowledge or vain teachings. Lord, You are the real gold, the embodiment of the divine nature. In order to appreciate and apply this divine nature, I need living faith. Yet, Lord, I don’th ave this living faith, but I look unto You. Lord, be my living faith. I want to live by You as my faith, the faith of the Son of God” (Gal. 2:20). If you speak to the Lord in this way, He will immediately say, “All right, if you would gain Me, you must pay the price. There is a certain thing that I want you to drop because it is a hindrance and a frustration from My becoming your enjoyment.” Dropping these things is the paying of the price. Many of us have experienced the Lord in this way. Often the Lord has said, “I am here. Do you want Me, or do you want that thing? If you want to keep that thing, then I shall stay away. Your hands are full of many things. You must drop them, empty your hands, and then grasp Me. Then you will have Me as your enjoyment.” Only when we pay the price can we gain Christ. Consider the words of the apostle Paul in Philippians 3:8: “But surely I count also all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord, on account of whom I have suffered the loss of all things and count them refuse that I may gain Christ.” For Paul, there remained nothing except Christ. He spent everything for Christ, paying the full price. Whatever Paul had, he spent it to gain Christ. Today, we must follow this spirit to pay any price, even the cost of our lives, in order to gain Christ
18活的信和神圣的性情是无法分开的。这一点虽然在道理上很难解释，但从经历上我们知道，当我们有活的信，我们就享受到神圣的性情。并且我们在神圣的性情里，就必定也有这活的信。因此，这两样东西是连在一起，并且都是由金子来表征。老底嘉召会需要这金子，就是神圣的性情，藉著基督自己这活的信，而应用并取用。我们若要得著这金子，就必须付代价。
18We can never separate living faith from the divine nature. Although this is difficult to explain doctrinally, we know experientially that when we have the living faith, we enjoy the divine nature. And when we are in the divine nature, we surely have this living faith. Hence, these two things are combined and are both signified by gold. The church in Laodicea needs this gold—the divine nature applied, appropriated, by the living faith which is Christ Himself. If we would gain this, we must pay the price
二 向主买白衣
B. To Buy from the Lord White Garments
19其次，主劝老底嘉召会，买『白衣穿上，叫你赤身的羞耻不露出来。』在表号上，衣服表征行为。这里的白衣指蒙主称许的行为，就是主自己从召会活出来，这是恢复后又堕落的召会所需要的，好遮盖她的赤身。我们在第十四篇信息里曾指出，这些白衣不是指基督作我们客观的义，使我们得称义；乃是指基督作我们主观的义，就是基督从我们里面活出来。从我们里面活出来的基督，要成为我们的第二件衣服，使我们能蒙主称许。这不是为著救恩，乃是为著蒙拣选。我们都需要这第二件衣服。当我们有了活的信，并有分于神圣的性情时，这神圣的性情至终会从我们里面活出来，成为我们的生活。这个生活就是基督从我们里面活出来，成为我们的第二件衣服，使我们有地位和资格，得到基督的称许。这件衣服要遮盖我们的赤身。不错，我们都得著称义，都被第一件衣服，就是路加十五章里浪子身上所穿的上好袍子所覆盖。但是得著称义之后，我们必须爱主，火热的、绝对的为著主。我们若是这种基督徒，就必有活的信，以有分于丰富的神圣性情，这神性要成为从我们里面活出来的基督，作为覆盖我们赤身的第二件衣服。若是你得著称义之后，并不爱主，也不凭祂活著，为祂并同祂活著，你就是赤身的。这件事在道理上很难解释，但在经历上我们都晓得，一个不爱主或不凭主活著的弟兄，是羞耻的，也是赤身的，没有可爱的基督作他的遮盖。他虽然信了基督，也属于基督，但是他既不爱主也不凭主活著，在主和其他信徒眼中，他乃是赤身的，并没有基督作他美丽的遮盖。我们需要为这第二件衣服，就是我们里面活出的基督付代价。这是主观的基督，是我们在主观一面所经历的基督。不要用你的头脑明白这话，要用你的经历查对这话。这可能对你的头脑有些陌生，但是对你的灵和你的经历，却是非常熟悉。照你的经历，你可以见证，一面你有称义的把握，另一面你又感到自己是赤身的。毫无疑问，你是神的一个儿女，已经得称义、蒙救赎、被拯救、得重生了，你已是基督的肢体；但是另一面，你又感到自己是赤身的，没有基督从你里面活出来，作你美丽的遮盖。为此，你里面定罪自己。你若查对经历，就看见这些话是真实的。所以，我们都当付代价，同主说，『主，无论代价是甚么，我要付代价让你从我身上活出来。主，我愿意以你作我的生活。我不必检点自己、修正自己、改良自己。主，我要得著你从我里面活出来。一天过一天，我愿你从我里面活出来，作我外面的生活。主阿，不仅作我里面的生命，也作我外面的生活。』你若这样向主祷告，祂就要作你外面的遮盖，作你的第二件衣服，使你蒙主的称许并拣选。无须等待那日子来到，就在今天，你就有把握，你自己已经蒙称许，被拣选了。所以，当那日子来到的时候，祂必定说，『好！来与我一同享受你的分，并且与我一同争战，打败敌基督的军队。』
19Secondly, the Lord counseled the church in Laodicea to buy “white garments” that they “may be clothed and that the shame” of their “nakedness may not be manifested.” In figure, garments signify conduct. “White garments” here refer to conduct approvable to the Lord, which is the Lord Himself lived out of the church, and which is required by the degraded recovered church to cover her nakedness. We pointed out in message fourteen that these white garments are not Christ as our objective righteousness for justification. Rather, the white garments are Christ as our subjective righteousness, Christ lived out of our being. The Christ who is lived out of us will be our second garment for us to be approved by the Lord. This is not for salvation but for being chosen. We all need this second garment. When we have living faith and participate in the divine nature, this divine nature will eventually come out of us to be our living. This living is Christ lived out of our being, and this is the second garment which gives us the standing and the qualification to be approved by Christ. This garment will cover our nakedness. Yes, we all have been justified and have been covered by the first garment, the best robe put on the prodigal son in Luke 15. But after being justified, we must love the Lord, be on fire, and be absolutely for the Lord. If we are this kind of Christian, then we shall have the living faith to participate in the rich, divine nature, which will become the Christ lived out of our being as the second garment to cover our nakedness. If, after being justified, you do not love the Lord and live by, for, and with Him, you are naked. It is difficult to explain this doctrinally, but experientially we all may realize that a brother who does not love the Lord or live by the Lord is shameful and is naked. He does not have the lovely Christ as his covering. He believes in Christ and he belongs to Christ, but since he neither loves Him nor lives by Him, he is naked in both the eyes of the Lord and in the eyes of other believers. He does not have Christ as his beautiful covering. We must pay the price for this second garment, the Christ lived out of our being. This is the subjective Christ, the very Christ experienced by us in a subjective way. Do not try to understand this by the exercise of your mentality. Check this word with your experience. Although this is foreign to your mentality, it is more than familiar to your spirit and to your experience. According to your experience, you can testify that, on the one hand, you may have the assurance that you are justified, but, on the other hand, have the sense that you are naked. Undoubtedly, as a child of God, you have been justified, redeemed, saved, and regenerated, and you are a member of Christ. But, on the other hand, you sense that you are naked, not having Christ lived out of you to be your beautiful covering. Inwardly, you condemn yourself for this. If you check this word with your experience, you will see that it is true. Thus, we all must pay the price, saying to the Lord, “Lord, whatever the cost, I’ll pay the price to have You live out of my being. Lord, I want to have You as my living. I don’t want to be have myself, correct myself, or improve myself. Lord, I like to have You lived out of me. Day by day, I want You to live out of my being to be my outward living. Lord, be not only my inward life but also my outward living.” If you pray this way to the Lord, He will become your outward covering, the second garment for you to be approved and chosen by Him. There is no need to wait for the coming day. Even today you may have the assurance that you have been approved and chosen. Therefore, when that day comes, He will surely say, “Well done! Come with Me to enjoy your portion and to fight with Me against the army of the Antichrist.”
三 向主买眼药
C. To Buy from the Lord the Eyesalve
20第三，主劝老底嘉召会，向祂买眼药擦眼睛，使他们能看见。那擦眼睛所需要的眼药，必是指膏抹的灵，（约壹二27，）也就是主自己这赐生命的灵。（林前十五45。）因著恢复后又堕落的召会，曾被死的字句知识打岔，所以也需要这种眼药医治她的瞎眼。为著主劝她买的三样东西，她必须付代价。我们已经指出，眼药就是膏抹的灵。属灵的眼光常与那灵有关。我们需要更多的灵，不是更多的知识。我们不需要许多的道理，乃需要更多的灵来擦我们的眼睛，也擦我们里面的深处，使我们有透视的眼光，从里面看事情。有了这种眼药，这种膏油，我们就有远见和透视的眼光，能透彻的看事情。然后我们会说，『主耶稣，因为现在我知道你是如此的宝贝，我豫备好付任何的代价。』假若在百货公司中，有一颗价值五千美元的钻石，现在只售一千美元，你必不会认为价钱太贵，反而觉得很便宜。为甚么许多基督徒不愿意为基督付代价？因为他们没有看见基督是何等的宝贝。他们没有看见基督的宝贵和价值。一旦我们的眼睛被神圣、属灵的眼药涂抹过以后，我们就要说，『我为基督付上任何代价都是值得的。这代价太低了。我的自己、我的前途和我的性命，都算不得甚么。我实在没有付上甚么，但却赚得这位是一切的基督。』我们若要看见这点，就需要眼药。
20Thirdly, the Lord counsels the church in Laodicea to buy from Him eyesalve to anoint their eyes that they may see. The “eyesalve” needed to “anoint” their eyes must refer to the anointing Spirit (1 John 2:27), who is also the Lord Himself as the life-giving Spirit (1 Cor. 15:45). Because she has been distracted by the dead knowledge of letters, the degraded recovered church also needs this kind of eyesalve for her blindness. For all three items the Lord counsels her to buy, she must pay the price. We have pointed out that the eyesalve is the anointing Spirit. Spiritual insight is always related to the Spirit. We need more Spirit, not more knowledge. We do not need many doctrines—we need more Spirit to anoint our eyes and the depths of our inner being that we may have insight to see things from within. With this eyesalve, this anointing, we may have both foresight and deep insight to see things thoroughly. Then we shall say, “Lord Jesus, because I now see what a treasure You are, I am ready to pay any price.” Suppose the cost of an item in a department store is one thousand dollars. If this item is a valuable diamond worth five thousand dollars, you would not think that the price is too high. Rather, you would think that it is cheap. Why are so many Christians unwilling to pay the price for Christ? It is because they do not see what a treasure Christ is. They do not see the preciousness, the worth, and the value of Christ. But once our eyes have been anointed by the divine, spiritual eyesalve, we shall say, “It is worthwhile for me to pay any price for Christ. The price is too low. My self, my future, and my life are all worth nothing. I actually pay nothing to gain Christ who is everything.” If we would see this, we need eyesalve.
21现在我们看见，金子、白衣、眼药，都是基督。基督是一切。今天我们的需要就是基督。不错，在主的恢复里，主给了我们许多的亮光，但是我们的动机，不是给人知识。我们这些信息里的用意，是要帮助神的子民得著亮光，好使他们看见基督的价值和宝贵，并且因著有这种眼光，就愿意付任何代价来赚得基督。我为著基督的缘故，付上我的家庭、我的前途、我的定命和我的一生，乃是值得的。我若付上了这一切，代价还是太便宜。保罗说，他为基督的缘故，将万事看作亏损，他看这些事物不过是粪土，是狗食。（腓三8。）在主恢复的召会生活里，我们不是为著道理，也不是仅仅为著所谓的真理。我们在这里乃是为著丰富的基督。在所有这些信息中，我们不是给人空洞的道理。这些信息的目的，是要供应一些膏油，擦人的眼睛，使人看见基督的宝贵，因而被吸引归祂。堕落的召会不需要道理，乃需要眼药。她需要启示、异象、和大恩典。
21Now we realize that the gold, the garment, and the eyesalve are all Christ. Christ is everything. Our need today is Christ. Yes, in His recovery the Lord has given us a great deal of light. Our intention, however, is not to give knowledge to people. Our intention in these messages is to help the Lord’sp eople to be enlightened that they might see the value, worth, and preciousness of Christ and, by having this insight, they might be willing to pay any price to gain Him. It is worthwhile for me to pay the cost of my family, my future, my destiny, and my whole life for Christ. If I would pay all this, the price is still too cheap. Paul said that all the things he counted loss for Christ were just dung, dog food (Phil. 3:8). In the church life in the Lord’s recovery we are not for doctrine or merely for the so-called truths. We are here for the rich Christ. In all these messages we are not dispensing vain doctrines. The goal of these messages is to minister some ointment that people’se yes may be anointed to see the preciousness of Christ and be attracted to Him. The degraded church does not need doctrine; she needs eyesalve. She needs revelation, vision, and great grace
肆 主的责备和管教
IV. THE LORD’S REBUKE AND DISCIPLINE
22在十九节主说，『凡我所爱的，我就责备管教。』堕落的召会，若肯接受责备，主在爱里的责备，就要使她的眼睛得开。只怕她的骄傲，可能拦阻她接受主的责备。当我们不冷不热，并且感觉被主责备的时候，我们就需要仰望祂的怜悯，使我们愿意谦卑下来，接受祂爱的责备。这样，堕落的召会，就会得到适当的救治。
22In verse 19 the Lord said, “As many as I love I rebuke and discipline.” If she is willing to take it, the Lord’s rebuke in love will be an eyeopener to the degraded church. But her pride may frustrate her from receiving it. When we become lukewarm and feel rebuked by the Lord, we need to look to Him for His mercy that we may be willing to be humble to receive His rebuke in love. This may bring the proper remedy to the degraded church.
23管教是主责备堕落的召会以后，对她进一步的对付。堕落的召会若肯接受主的责备，主就无须向她施行管教。主的管教，是在爱里施行在她身上的。
23Discipline is a further step taken by the Lord to deal with His degraded church after He has rebuked her. If she is willing to receive the Lord’s rebuke, He may not need to exercise His discipline over her. The Lord’s discipline is exercised over her in love
伍 主的嘱咐
V. THE LORD’S CHARGE
24在十九节，主嘱咐老底嘉召会说，『所以你要发热心，也要悔改。』死的知识已经使堕落的召会变得不冷不热。她需要丢弃那些叫人死叫人冷的知识，疯狂的焚烧起来，更要挣脱道理形式的束缚。她需要热到沸腾，而不是按著死的道理而行，虽然对了，却是死的。她需要爱主，付任何的代价，甚至牺牲了『道理，』也要赚得基督。温吞的召会，需要付一切的代价，使自己火热，发烧。她当为自己不冷不热的光景悔改，不再以自己的知识为夸耀。她一直太欣赏自己的死知识，她需要贬视她所有的知识，为著以前只满足于空洞的知识，而不要基督的实际悔改。
24In verse 19 the Lord charged the church in Laodicea, saying, “Be zealous therefore, and repent.” Dead knowledge has made the degraded church lukewarm. She needs to become crazily burning by dropping the deadening and cooling knowledge, and she even needs to break the bondage of her doctrinal forms. She needs to be boiling rather than to be dead right according to dead doctrine. She needs to love the Lord and pay any price to gain Him, even at the cost of sacrificing the “doctrines.” A lukewarm church needs to be hot, to be burning at any cost. She needs to repent of her lukewarmness, not to be proud of her knowledge any longer. She has been appreciating her dead knowledge too much. She needs to depreciate all her knowledge and repent of being satisfied with the vanity of knowledge and not with the reality of Christ
陆 主对得胜者的应许
VI. THE LORD’S PROMISE TO THE OVERCOMER
25在二十、二十一节，主对得胜者应许说，『看哪，我站在门外叩门；若有听见我声音就开门的，我要进到他那里去，我与他，他与我要一同坐席。得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一样。』在这七封书信里，得胜的意思，不是指胜过我们的软弱和缠累我们的罪，乃是指胜过召会偏离而堕落的情形。在这封给老底嘉召会的书信里，得胜是指胜过恢复后又堕落的召会中，不冷不热和骄傲的光景，并出代价买所需之物，且开门让主进来。
25In verses 20 and 21 we see the Lord’s promise to the overcomer: “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and dine with him and he with Me. He who overcomes, to him I will give to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” To overcome in these seven epistles does not mean to overcome our weaknesses and besetting sins; it means to overcome the fallen condition of the deviant churches. To overcome in the epistle to Laodicea means to overcome the lukewarmness and pride of the degraded recovered church, to buy the needed items, and to open the door for the Lord to come in
一 主要进来
A. The Lord’s Coming In
26主在二十节说，若有人听见祂的声音就开门，祂要进到他那里去。我们已经指出，主是站在堕落召会的门外叩门。这门是召会的门，不是个人的门，但需要个别的信徒打开。主是在对付整个召会，但接受主的对付，必须是个人的事。主的对付是客观的，但信徒的接受必须是主观的。我们若听见主向召会所说的话，个人向祂开门，主就要进到我们里面来，祂的同在就成了我们的分。
26In verse 20 the Lord said that if anyone hears His voice and opens the door, He will come in to him. As we have pointed out, the Lord is standing outside the degraded church, knocking at her door. The door is the door of the church, not of individuals, but the door is opened by individual believers. The Lord is dealing with the whole church, but the acceptance of the Lord’s dealing must be a personal matter. The Lord’s dealing is objective, but the believers’ acceptance must be subjective. If we hear the Lord’s voice to the church and personally open the door, the Lord will come in to us, and His presence will be our portion.
二 与主一同坐席
B. To Dine with the Lord
27主在二十节又说，祂进到那个开门的人那里时，主与他，他与主，要一同坐席。『坐席，』原文指在晚上用一天的正餐。坐席不单是吃一种食物，乃是吃丰盛的筵席。这可能含示以色列人吃迦南美地丰富的出产这豫表的应验。（书五10～12。）这里所应许的坐席，不单是指著将来，也是指著今天。你若是个得胜者，当主在国度里来临的时候，你就有特权与祂同吃。但在那天以前，你可以享受与祂一同坐席。
27In verse 20 the Lord also said that, after He comes in to him who opens the door, He will dine with him and he with Him. According to the Greek, the word dine signifies the principal meal of the day at evening. To dine is not merely to eat one item of food, but to partake of the riches of a meal. This may imply the fulfillment of the type of the children of Israel eating the rich produce of the good land of Canaan (Josh. 5:10-12). The dining promised here is not only for the future but also for today. If you are an overcomer, when the Lord comes in the kingdom, you will have the special privilege of eating with Him. Before that day, however, you may enjoy His dining with you
28好多基督徒借用二十节，传不彀全备的福音。他们告诉罪人说，基督在他们的心门外叩门，他们若打开心门，基督就要进来。他们所说的就是这么多。你曾听过一篇信息说，你若打开门，基督要进到你里面，与你一同坐席么？我们若把启示录二、三章里的七封书信，全面的看过，就知道主很高举吃祂自己这件事，就是接受祂自己作我们生命的供应，使我们长大、变化，成为与祂一样。这完全是一件吃耶稣作生命树，作吗哪，作一日之正餐的事。主高举吃祂这事的时候，同时排斥了四种教训，就是巴兰的教训、（启二14、）尼哥拉党的教训、（启二15、）耶洗别的教训、（启二20、）以及撒但深奥之事的教训。（启二24。）你若没有辨别伪钞和真钞的能力，最好不要接受任何的钞票，只接受真金就好了。照样，我们最好不要接受教训，只单单接受活的基督。我们在旧约里，看见吃基督的三个阶段：在园子里吃生命树，在旷野吃吗哪，以及在美地吃丰富的出产。我们都经过这些阶段。我们在园子里被造；以后因著堕落，我们落到埃及；得救以后，我们都出了埃及，脱离了世界，并在迎见主的路上。当我们在迎见主的旅程中，我们是在旷野，那里有吗哪的供应。请记得，隐藏吗哪的应许，是给属世召会里的得胜者，指明别迦摩召会已经回到埃及去了。在埃及找不到吗哪，旷野里才有，而隐藏的吗哪只能在至圣所里找到。别迦摩召会成了属世的召会，在埃及的召会，在那里没有吗哪。我们若要吃吗哪，不论是公开的吗哪，或是隐藏的吗哪，就必须从埃及出来。我们必须逃离有撒但住处和撒但座位的地方，出到旷野，先吃公开的吗哪，然后再进前来到至圣所，进入约柜，吃隐藏的吗哪。这七封书信好像最终要把我们带进美地，就是基督自己。在这美地上，我们享受基督作筵席。以色列人每年过节的时候，都与神一同坐席，而神也与他们一同坐席。这是给老底嘉召会得胜者之应许的一个豫表。凡向祂开门的，主应许与他一同坐席，这含示在每年过节时享受迦南美地丰富出产的思想。因此，给以弗所召会的信中，题到吃生命树；给别迦摩召会的信中，题到在世界之外吃隐藏的吗哪；而给老底嘉召会的信中，又隐指在每年过节的时候，享受迦南美地的丰富出产。每逢以色列人过节的时候，他们都与神同吃，把他们所吃的献给神，让神与他们同吃。照样，主告诉我们，祂要与我们一同坐席，我们也要与祂一同坐席。我们若有这个全面的看见，就知道今天我们必须著重那一点。我们不是为著教训，乃是为著完满享受基督作生命树、作吗哪、作美地丰富的出产。
28Many Christians borrow verse 20 for preaching the gospel in an inadequate way. They tell the sinners that Christ is knocking at the door of their heart and that if they open the door, He will come in. This is all they say. Have you ever heard a message telling you that, if you open the door, Christ will come in to you and dine with you? If we have an overall view of the seven epistles in Revelation 2 and 3, we shall see that the Lord exalts the eating of Himself, the taking in of Himself as our life supply, that we may grow, be transformed, and be the same as He is. This is absolutely a matter of eating Jesus as the tree of life, the manna, and as the biggest meal of the day. As the Lord exalts the eating of Himself, He simultaneously repudiates four kinds of teaching: the teaching of Balaam (2:14), the teaching of the Nicolaitans (2:15), the teaching of Jezebel (2:20), and the teaching of the depths of Satan (2:24). If you do not have the ability to discern counterfeit currency from genuine currency, it is better not to accept any currency at all; rather, accept only genuine gold. Likewise, it is better not to accept teachings, but only to take the living Christ. In the Old Testament, we see three stages of the eating of Christ: the tree of life in the garden, the manna in the wilderness, and the rich produce of the good land. We have been in these stages. We were created in the garden. Then, due to the fall, we found ourselves in Egypt. After we were saved, we made our exodus out of the world and were on our way to meet the Lord. As we were journeying to meet the Lord, we were in the wilderness where there was manna. Recall that the promise of the hidden manna is given to the overcomers in the worldly church, indicating that Pergamos had returned to Egypt. Manna was not available in Egypt; it was only in the wilderness, and the hidden manna was only found within the Holy of Holies. The church in Pergamos became a worldly church, a church in Egypt where there was no manna. If we would eat manna, whether open or hidden manna, we must come out of Egypt. We must escape from that place where Satan dwells and where his throne is and go out into the wilderness where we may firstly eat the open manna and then come forward into the Holy of Holies and dive into the ark to eat the hidden manna. It seems that eventually the seven epistles bring us into the good land, which is Christ. Here, in the good land, we feast on Christ. During the yearly feasts, the children of Israel feasted with God and God feasted with them. This may be a type of the promise to the overcomer in Laodicea. The Lord’s promise to dine with whomever opened to Him may imply the thought of enjoying the rich produce of the good land of Canaan during the annual feasts. Hence, the epistle to the church in Ephesus refers to the eating of the tree of life, the epistle to the church in Pergamos points to the eating of the hidden manna outside of the world, and the epistle to the church in Laodicea alludes to the enjoyment of the rich produce of the good land of Canaan at the time of the yearly feasts. Whenever the Israelites had a feast, they ate with God, offering what they were eating to God and letting God eat with them. In like manner, the Lord says that He will dine with us and that we shall dine with Him. If we have this overview, then we shall know what we must emphasize today. We are not for teachings—we are for the full enjoyment of Christ as the tree of life, as the manna, and as the rich produce of the good land.
三 与主同坐宝座
C. To Sit with the Lord on His Throne
29在二十一节，主说，『得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一样。』与主一同坐宝座，是给得胜者的一个赏赐，使他在要来的千年国有分于主的权柄。这就是说，得胜者要与基督一同作王，管理全地。我再说，这七封书信中所有的应许，严格说来，都与要来的国度有关。一切关于受亏损或受苦消极的话，都是指著在要来国度里的损失；而一切关于得著或享受积极的话，都是指著在国度时代里，享受基督作我们特别的分说的。我们必须有透视力，正确领会这些应许。虽然如此，在原则上，这些应许也可以应用在今天，我们现在就可以豫尝。我们不必等到进入国度时代，才享受这一切特别的分。在今天的召会生活里，我们就有权利享受国度。为著召会生活赞美主！
29In verse 21 the Lord said, “He who overcomes, to him I will give to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” To sit with the Lord on His throne will be a prize to the overcomer that he may participate in the Lord’s authority in the coming millennial kingdom. This means that the overcomers will be co-kings with Christ ruling over the whole earth. Once again I say that, strictly speaking, all the promises in these seven epistles concern the coming kingdom. Any negative word regarding loss or suffering refers to a loss during the coming kingdom, and any positive word regarding gain or enjoyment refers to the enjoyment of Christ as our special portion during the age of the kingdom. We must have the insight to understand these promises in a proper way. Nevertheless, in principle, these promises may also be applied today and we may pre- taste them now. There is no need to wait until we enter into the kingdom age to enjoy all these special portions. Today in the church life we are privileged to enjoy the kingdom. Praise the Lord for the church life!
柒 那灵所说的话
VII. THE SPIRIT’S SPEAKING
30不冷不热的召会，装满了叫人冰冷的知识，却缺少焚烧的灵。她不再需要死的知识，却极其需要活的灵所说的话。她若忘记所有的死知识，听活的灵所说的话，她就要从堕落的情形里被拯救出来。
30The lukewarm church is filled with cooling knowledge, but lacks the burning Spirit. She desperately needs the speaking of the living Spirit; she no longer needs dead knowledge. If she forgets all her dead knowledge and listens to the speaking of the living Spirit, she will be delivered from her degraded condition
31七个召会不仅豫言式的表征召会在七个时代的过程，如我们所看过的，也表征召会历史中的七类召会：初期的召会、受苦的召会、属世的召会、背道的召会、改革的召会、恢复的召会、以及恢复后又堕落的召会。初期的召会延续为受苦的召会，受苦的召会转变成属世的召会，属世的召会变成背道的召会。因此，头四个召会，最终成了一类的召会，就是背道的召会─罗马天主教。然后就是改革的召会，她是对背道召会的反应，成了另一类的召会，就是没有完全恢复的召会。因此，恢复的召会接著被兴起，完全恢复了正当的召会生活，可视为第三类的召会。因著恢复的召会堕落了，使出现恢复后又堕落的召会，可算为第四类的召会。这四类召会都要存留到主回来。无疑的，惟有恢复的召会能成就神永远的定旨，也惟有她是主所要的。我们必须接受主的选择。
31As we have seen, the seven churches not only signify prophetically the progress of the church in seven ages, but also symbolize the seven kinds of churches in church history: the initial church, the suffering church, the worldly church, the apostate church, the reformed church, the recovered church, and the degraded recovered church. The initial church had its continuation in the suffering church; the suffering church turned into the worldly church; and the worldly church became the apostate church. Hence, the first four churches eventually issued in one kind of church, that is, the apostate church, the Roman Catholic Church. Then, as a reaction to the apostate church, the reformed church came into existence as another kind of church, a church not fully recovered. Following this, the recovered church was raised up as a full recovery of the proper church life. This may be considered the third kind of church. By the degradation of the recovered church, the degraded recovered church came into being. This may be counted as the fourth kind of church. All these four kinds of churches will remain until the Lord comes back. Undoubtedly, only the recovered church can fulfill God’s eternal purpose, and only she is what the Lord is after. We must take the Lord’s choice