Books
启示录生命读经 · 第9篇

在众召会中间的人子

The Son Of Man in the Midst of the Churches
1启示录一章里有八个重点，就是基督的启示，耶稣的见证，三一神，基督的再来，在耶稣的患难、国度和忍耐里一同有分的人，众地方召会，金灯台，和人子。我们已经看过头七点，本篇要来看第八点，就是在众召会中间的人子。（启一12～20。）在本书中，基督首先被启示为人子。每次说到基督与召会的关系时，总是启示祂的人性，因为召会是由人组成的。召会的头不只是神子，也是人子。祂升天后仍是人子，指明祂复活后并没有脱去祂的人性，并且祂对付我们，乃是基于祂的人性。在祂的人性里，祂为神作见证，完全得胜成功了。因此，我们今天众召会在人性里也必能为神作得胜成功的见证。主既是得胜的人，我们也必能得胜。基督今天是在众召会中间。祂一面是大祭司，在诸天之上为众召会代求；（来九24，七25～26，罗八34，）另一面又在众召会中间行走，照顾众召会。我们若要有分于祂的行动，并享受祂的照顾，就必须在众召会中。
1In chapter one of Revelation there are eight crucial points: the revelation of Christ, the testimony of Jesus, the Triune God, the second coming of Christ, the joint partakers in the tribulation, kingdom, and endurance in Jesus, the local churches, the lampstands, and the Son of Man. Having covered the first seven points, we come in this message to the eighth—the Son of Man in the midst of the churches (1:12-20). In this book, Christ is firstly revealed as the Son of Man. Whenever He is related to the church, He is revealed in His human nature because the church is composed of human beings. The Head of the church is not only the Son of God but also the Son of Man. That the Lord is still the Son of Man after His ascension indicates that He has not put off His human nature after resurrection and that His dealings with us are based upon His humanity. As a man, He succeeded in being God’s testimony. Thus, we in the churches today, being human, can also be God’s testimony. The Lord was victorious as a man, and we can be victorious also. Christ today is “in the midst of” the churches. On the one hand, as the High Priest, He is interceding in the heavens for the churches (Heb. 9:24; 7:25-26; Rom. 8:34), and, on the other hand, He is moving in the churches to care for them. If we would participate in His move and enjoy His care, we must be in the churches
壹 在祂的人性里
I. IN HIS HUMANITY
2十三节说，『灯台中间，有一位好像人子，身穿长袍，直垂到脚，胸间束著金带。』这里不仅描述基督是大祭司，就如祂的长袍所显示的，也揭示祂好像人子。祂是神，又是人。祂是我们的大祭司，在祂的人性里照顾众召会。
2Verse 13 says, “And in the midst of the lampstands One like the Son of Man, clothed with a garment reaching to the feet, and girded about at the breasts with a golden girdle.” Christ is not only depicted here as the High Priest, as shown by His garments, but also unveiled “like the Son of Man.” He is still both divine and human. As our High Priest, He is caring for the churches in His humanity
3多少个世纪以来，有些所谓的基督徒教导说，基督不是神的儿子。就是今天，还有一些所谓的基督徒，不相信基督是神的儿子。不承认基督是神儿子的，乃是异端。这种教训是属魔鬼，并从阴府来的，我们必须坚决的反对。相反的，另有一些基督徒不相信基督今天仍是人子。他们说，基督曾藉著成为肉体成了一个人，但在祂的复活里，祂已经把祂的人性脱去了。这样的基督徒当中，有的认为今天基督只是神子，不再是人子。大约在十五年前，我起来打这种观念，一些反对我的人，指我传讲基督仍是人子是个错误。虽然今天有些基督徒不相信基督还是人子，我们却相信。按照神纯正的话，主耶稣仍旧是神子也是人子。虽然我们的头脑有限，对这点不能有充分的解释，但是我们相信，并且接受这个事实，就是基督是带著神性的神子，也是带著人性的人子，在祂里面，我们有真正的神性和正确的人性。
3Throughout the centuries, some so-called Christians have taught that Christ was not the Son of God. Even today, there are some so - called Christians who do not believe that Christ is the Son of God. To deny that Christ is the Son of God is heretical. Such a teaching is devilish and comes from Hades, and we must uncompromisingly stand against it. Some Christians, on the contrary, do not believe that Christ today is still the Son of Man. They say that Christ became a man by incarnation, but that in His resurrection He put off His humanity. Some of these Christians think that today Christ is merely the Son of God, no longer being the Son of Man. When about fifteen years ago I fought against this concept, some opposed me saying that it was erroneous to teach that Christ is still the Son of Man. While some Christians do not believe that Christ is the Son of Man today, we believe it. According to the pure Word, the Lord Jesus is still both the Son of God and the Son of Man. We cannot explain this adequately because our mind is so limited. Nevertheless, we believe and accept the fact that our Christ is both the Son of God with divinity and the Son of Man with humanity. In Him we have true divinity and proper humanity.
4在已过的十九个世纪，尤其在头六个世纪，对于基督的身位，在基督徒中曾有强烈的争辩。对于基督的身位，有许多不同的意见，基督徒为此彼此攻击。我们必须把这一切所谓的神学学派丢开。我们按照圣经，相信我们的基督真是神子，又是人子。祂有两种性情，就是神性和人性。当基督来在众召会中对付我们时，祂的对付不仅是在祂的神性里，也是在祂的人性里。你可能原谅自己，以为主是神的儿子，所以祂能作，但你不过是人，所以主必须同情你。主是神的儿子，无所不能，但你仅仅是人的儿子，很可怜，所以主不该过于定你的罪。但主临到我们乃是人子，你就没有藉口了。祂也是人，并且是以人的身分，不是以神子的身分作成事情。不要为自己找理由了。你若在召会生活上失败退后，不要同情自己，说自已不过是人，就可以原谅。最适合召会生活的材料就是人。因此，行走在众召会中间的基督乃是人子。但以理三章告诉我们是神子行走在火中，但我们在启示录一章看见，是人子行走在众召会中间。我们都必须敬拜祂是人子。因著祂是人又是神，祂乃是这样奇妙的一位。因著祂是神又是人，祂晓得天与地、神与人。在祂里面，我们有神性，也有人性；在祂里面，我们在诸天之上，也在地上。今天主同时在诸天之上，也在地上，在祂的人性里行走在众召会中间。
4During the past nineteen centuries, especially during the first six centuries, Christology was a subject of intense controversy among Christians. Concerning the Person of Christ there have been differing opinions, and Christians have fought with one another about them. We must drop all these so - called theological schools. According to the Bible, we believe that our Christ is truly the Son of God and the Son of Man. He has two natures, divinity and humanity. When Christ comes to deal with us in the churches, He does so not only in His divinity but also in His humanity. You may excuse yourself, thinking that the Lord could make it because He was the Son of God, but that since you are human the Lord must sympathize with you. As the Son of God, the Lord is quite capable, but you, as a mere son of man, are pitiful, and the Lord should not condemn you so much. But when He comes to us as the Son of Man, you have no excuse. He also was a man and made it as a man, not as the Son of God. Do not make any excuses for yourself. If you are defeated and fail in the church life, do not sympathize with yourself, saying that it is excusable because you are only a human being. Human beings are just the right material for the church life. Thus, in the midst of the churches, Christ is walking as the Son of Man. In Daniel 3 we are told that the Son of God was walking in the fire, but in Revelation 1 we see that it is the Son of Man who is walking in the midst of the churches. We all must worship Him as the Son of Man. Because He is both human and divine, He is such a wonderful One. Because He is both divine and human, He knows heaven and earth, God and man. In Him we have divinity and humanity. In Him we are in the heavens and also are on the earth. Today the Lord is both in the heavens and on the earth walking, in His humanity, in the midst of the local churches.
贰 作祭司
II. AS THE PRIEST
5十三节说，基督『身穿长袍，直垂到脚。』这长袍乃是祭司袍，（出二八～35，）表征基督神圣属性和人性美德的丰满。（参赛六1，3。）虽然这里没有说到祭司这辞，但从基督的长袍，我们知道这里将祂描绘为大祭司。今天，这位行走在众召会中间的人子耶稣基督，乃是祭司。在祭司、申言者和君王这三种职分中，最亲切、亲密、宝贵、可爱的职分就是祭司。祭司之所以可亲可爱，乃因他是照顾人的。基督行走在众召会中间时，乃是在照顾众召会。
5Verse 13 says that Christ is “clothed with a garment reaching to the feet.” This garment is the priestly robe (Exo. 28:33-35) signifying the fullness of Christ’s 33 divine virtues and human attributes (cf. Isa. 6:1, 3). Although the word priest is not mentioned here, we know by His garment that Christ is depicted here as the High Priest. Today, the Son of Man, Jesus Christ, who is walking in the midst of the churches, is a Priest. Among the three offices of priest, prophet, and king, the most dear, intimate, precious, and lovely office is that of the priest. The priest is so dear and lovely because he takes care of the people. As Christ walks among the churches, He takes care of them.
参 不是用力作工，
III. NOT WORKING WITH STRENGTH
乃是在爱里照顾众召会
BUT CARING FOR THE CHURCHES IN LOVE
6十三节也说，人子基督『胸间束著金带。』你见过人在胸间束带么？这是很有意义的。旧约的祭司在供职时，腰间束带。（出二八4。）在但以理十章五节，基督也是腰束精金带。但在这里，基督作我们的大祭司，乃是胸间束带。胸表征爱。腰间束带是为著作工得加力，而胸间束带是表征爱里的照顾。基督已经完成了产生众召会的工作，现今无须再束腰作工。现今祂在众召会中间所作的，乃是在爱里照顾她们，这就需要祂胸间束著金带。金带表征神圣的力量。基督正对众召会施行神圣的照顾，在祂的人性里，在众召会中行动，用祂神圣的力量，照顾众召会。今天神给众召会的，是何等爱的照顾！
6Verse 13 also says that Christ, the Son of Man, was “girded about at the breasts with a golden girdle.” Have you ever seen someone girded about at the breasts with a girdle? This is quite meaningful. The priests in the Old Testament were girded at the loins for their ministry (Exo. 28:4). In Daniel 10:5 Christ is also girded with fine gold at His loins. But here Christ as our High Priest is “girded about at the breasts.” The breasts signify love. To be girded at the loins is to be strengthened for work, whereas to be “girded about at the breasts” signifies care in love. Christ’s work in producing the churches has been accomplished. Now He no longer needs to be girded at His loins for work. What He is doing now in the midst of the churches is to care for them in love. This requires Him to be “girded about at the breasts with a golden girdle.” This “golden girdle” signifies divine strength. Christ is now exercising a divine care over the churches, moving among them in His humanity and caring for them with His divine strength. What a loving care He exercises over His churches today
肆 是亘古的
IV. BEING ANCIENT
7十四节说，『祂的头与发皆白，如白羊毛、如雪。』白发表征高龄，（伯十五10，）雅歌五章十一节描述祂的头发是黑的，表征祂那永不衰残、永远长存的力量，但这里所描绘基督的白发，是指明祂的亘古常在。基督虽古，却不是老。我们在这一章看见祂的头与发都是白的，好像白羊毛和雪一样。白羊毛是出于生命的性质，白雪是从天降下的。羊毛不是作白的，是生出来就白的，牠的白是出自牠的性质。白羊毛是基督性情的颜色。祂的古是出自神的性情。雪之所以白，是因从天而来，没有属地的污秽或玷污。因此，在本节和但以理七章九节的白羊毛，表征基督的亘古常在，乃是出于祂的性质，并非年纪老迈；白雪表征祂的亘古常在是属天的，不是属地的。
7Verse 14 says that “His head and hair were white as white wool, as snow.” White hair signifies great age (Job 15:10). The black hair with which the Lord is depicted in Song of Songs 5:11 signifies His unfading and everlasting strength, but the white hair with which He is depicted here signifies His ancientness. Although Christ is ancient, He is not old. In this chapter we see that His head and His hair were white as wool and as snow. White wool issues from the nature of life, and white snow comes down from the sky, from heaven. Wool is not made white; it is born white, and its whiteness comes out of its nature. White wool is the color of Christ’s nature. His ancientness is of His nature. Snow is white because it comes from heaven and contains no earthly dirt or stain. Hence, white wool, both here and in Daniel 7:9, signifies that the ancientness of Christ is of His nature, not of His becoming old, while white snow signifies that His ancientness is heavenly, not earthly.
伍 有注视、鉴察、搜寻、审判并传输的眼睛
V. WITH WATCHING, OBSERVING, SEARCHING, JUDGING, AND INFUSING EYES
8在十四节我们看见祂的眼目如同火焰。在雅歌五章十二节，基督的眼好像鸽子，为了表露祂的爱。在这里，『祂的眼目如同火焰，』这是为著祂来鉴察并搜寻，使祂藉著光照施行审判。在本书，祂的眼不是两个，乃是七个；（启五6；）七是神行动中完整的数字。因此，在本书祂的眼是为著神的工作。祂这七眼是『七盏火灯，在宝座前点著，这七灯就是神的七灵。』（启四5，参但十6。）点著的火等于火焰，是为著鉴察并搜寻。神的七灵奉差遣往全地去，（启五6，）也是为著神在地上的行动。因此在本书中，基督的眼就是神的七灵，为著神今天在地上的行动与工作。基督的眼睛是为著注视、鉴察、搜寻、藉光照而审判、以及传输。我们必须经历祂眼睛各面的功用，特别是传输这一面。祂的眼睛把祂一切的所是灌注到我们里面。祂这能传输的眼睛，乃是不断烧著的火焰。我们的经历可以证明这点。不要用你的心思来明白，乃要查对你的经历。自从我们得救的那天，基督的眼睛就像烧著的火一样，光照并灌注我们。祂的眼睛也挑旺我们，使我们火热。当基督看过我们以后，我们就绝不能像从前那么冷淡了。祂藉著看我们，就将我们在主里焚烧并挑旺起来。许多时候，主是以刺透人的眼睛临到我们。也许你要将某些事情对你的妻子隐瞒，这时候主发光的七眼就临到你，戳穿你的全人，暴露你真实的情形。我有过几百次这样的经历。当我正与别人争论，特别与我亲近的人争论时，主那发光的眼就临到我，叫我说不下去。祂的光照打住了我的说话。
8In verse 14, we see that His eyes are as a flame of fire. In Song of Songs 5:12 the eyes of Christ are like doves. That is for the expression of His love. Here “His eyes” are “as a flame of fire.” This is for Him to observe and search in His judging by enlightening. In this book His eyes are not two but seven (5:6). Seven is the number of completion in God’s move. Hence, His eyes in this book are for God’so per at i on. These seven eyes of His are the “seven lamps of fire burning before the throne, which are the seven Spirits of God” (4:5; cf. Dan. 10:6). The “fire burning” equals the “flame of fire” and is for observing and searching. The seven Spirits of God which are sent forth into all the earth are also for God’s move upon the earth. Thus, the eyes of Christ in this book are the seven Spirits of God for God’s move and operation on earth today. Christ’se yes are for watching, observing, searching, judging by enlightening, and infusing. We must experience all these different aspects of His eyes, especially the aspect of infusing. His eyes infuse us with all that He is. His infusing eyes are a flame of fire which is continually burning. This can be proved by our experience. Do not exercise your mind to understand this, but check with your experience. Since the day we were saved, Christ’se yes have been like a burning fire enlightening and infusing us. His eyes also stir us up to be hot. After Christ has looked at us, we can never be cold as we once were. By looking at us, He burns us and stirs us up in the Lord. Many times the Lord comes to us with His piercing eyes. Perhaps when we are trying to hide something from our wives, the Lord comes with seven shining eyes piercing into our being and exposing our true condition. I have had this kind of experience hundreds of times. When I was arguing with others, especially with my intimate ones, the shining eyes of Christ were upon me, and I could not go on speaking. His shining stopped my mouth.
9启示录是一本带有审判性质的书。火是为著神圣的审判。（林前三13，来六8，十27。）『我们的神乃是烈火；』（来十二29；）祂的宝座乃是火焰，其轮乃是烈火，从祂面前有火像河发出，（但七9～10，）这一切都是为著审判。主的眼目如同火焰，主要的意义是为著审判。（启二18～23，十九11～12。）当祂来向地施行审判以据有地时，甚至两脚像火柱。（启十1。）
9The book of Revelation is a book with a judging nature. Fire is for divine judgment (1 Cor. 3:13; Heb. 6:8; 10:27). “Our God is also a consuming fire” (Heb. 12:29). His throne is like the fiery flame and its wheels as burning fire, and a fiery stream issues and comes forth from before Him (Dan. 7:9-10). All this is for judgment. The main significance of the Lord’se yes being as a flame of fire is for His judgment (2:18-23; 19:11-12). When He comes to take possession of the earth by exercising judgment over it, even His feet will be like pillars of fire (10:1
陆 有经过段炼并发光的脚
VI. HAVING TRIED AND SHINING FEET
10十五节说，『脚好像在炉中段炼过明亮的铜。』脚象征行事为人。铜在象征上，表征神圣的审判。（出二七1～6。）基督在地上的时候，祂属地的行动和每天的生活，都受过试炼并试验。因著祂的行事为人都经过试验，所以能发光。现1:7在基督的脚好象明亮的铜，就如以西结一章七节和但以理十章六节也说到的，表征祂完全且明亮的行事为人，使祂彀资格施行神圣的审判。在炉中段炼，就是藉被焚烧受试炼。基督的行事为人，被祂的苦难，甚至祂十字架上的死试炼过，因此，祂的行事为人是明亮的，好像明亮的铜，使祂彀资格审判不义的人。我们已经指出，当主来藉著审判据有这地时，祂的两脚要像火柱。（启十1。）
10Verse 15 says, “His feet were like shining brass, as having been fired in a furnace.” Feet signify the walk. In typology, brass signifies divine judgment (Exo. 27:1-6). When Christ was on earth, His earthly walk and daily walk were tried and tested. Because His walk was tested, He came out shining. Now the feet of Christ are as shining brass, as mentioned also in Ezekiel and Daniel 10:6, signifying that His perfect and bright walk qualifies Him to exercise divine judgment. To be “fired in the furnace” is to be tried by being burned. Christ’s walk was tried by His sufferings, even by His death on the cross. Hence, His walk is bright as the shining brass, which qualifies Him to judge the unrighteous. As we have already pointed out, when He comes to possess the earth by judging it, His feet will be like pillars of fire (10:1).
柒 有严肃和庄重的声音
VII. WITH A SERIOUS AND SOLEMN VOICE
11十五节说到祂的『声音如同众水的声音。』众水的声音，一种哄嚷的声音，乃是全能神的声音。（结一，四三2。）这表征神的说话既严肃又庄重。（参启十3。）有时候主的声音很温柔，但有的时候祂的声音却像雷轰一样震撼我们。当我们松懒或是打盹时，主的声音就会唤醒我们。祂的声音，就是全能之神的声音，警告并唤醒我们。
11Verse 15 also says that “His voice” is “as the sound of many waters.” “The sound of many waters,” a tumultuous sound, is the sound of the voice of the Almighty God (Ezek. 1:2 4; 4 3:2). It signifies the 24 seriousness and solemnity of His speaking (cf. 10:3). Sometimes the Lord’s voice is gentle and tender, but at other times His voice shocks us like thunder. Whenever we are sloppy or sleepy, the voice of the Lord will wake us up. His voice, which is that of the Almighty God, warns us and wakes us up.
捌 握著众召会的使者
VIII. HOLDING THE MESSENGERS of the Churches
12十六节说，『祂右手中拿著七星。』二十节清楚的说，『七星就是七个召会的使者。』使者是众召会中属灵的人，担负著『耶稣的见证』的责任。他们应当像星一样，有属天的性质，并在属天的地位上。在行传和书信里，长老在地方召会的经营上是领头的。（徒十四23，二十17，多一5。）长老的职分多少是正式的，到写本书时，就如我们所看过的，召会中的职分因著召会的堕落就变质了。在本书里，主要我们回头留意属灵的实际。因此，本书强调召会的使者，过于长老。长老的职分很容易被人察知，但信徒需要看见，使者具有属天和属灵的实际，使正当的召会生活能在召会堕落的黑暗时期，作耶稣的见证，是何等重要！
12Verse 16 says, “He had in His right hand seven stars.” As verse 20 makes clear, “the seven stars are messengers of the seven churches.” The messengers are the spiritual ones in the churches bearing the responsibility of the testimony of Jesus. Like stars, they should be of the heavenly nature and in a heavenly position. In the Acts and the Epistles the elders were the leading ones in the operation of the local churches (Acts 14:23; 20:17; Titus 1:5). The eldership is somewhat official, and, as we have seen, at the time this book was written the offices in the churches had deteriorated in the degradation of the church. In this book the Lord calls our attention back to spiritual reality. Hence, it emphasizes the messengers of the churches rather than the elders. The office of the elders is easily perceived, but the believers need to see the importance of the spiritual and heavenly reality of the messengers for the proper church life to bear the testimony of Jesus in the darkness of the church’s degradation
13灯台和星都是为著在黑夜中发光。灯台代表地方召会，是集体的单位；星代表地方召会的使者，是单个的个体。在召会堕落的黑夜里，需要集体的召会发光，也需要单个的使者发光。基督行走在众召会中间的时候，祂的右手握著这些领头的人。这是何等的安慰！召会中领头的人都当赞美祂，因为他们在主的手中，并且主也一直的握住他们。他们既然都在主的手中，就无须退后、软弱、或怕作错。基督的确为著祂的见证担负责任。在启示录里，没有题到召会里的长老，只有使者。写这卷书的时候，召会已经堕落了，因此在启示录里，主抛弃了所有的形式。作长老或许有点形式化，所以不要盼望作长老，要羡慕作发光的星。不要作一个徒有地位的人，要作一颗发光的星。灯台和星都是在黑夜发光的，召会和在召会中领头的人都必须发光，所有领头的人都必须是星。
13Both the lampstands and the stars are for shining in the night. A lampstand representing a local church is a collective unit, whereas a star representing a messenger of a local church is an individual entity. In the dark night of the church’s degradation, there is the need of the shining both of the collective churches and of the individual messengers. As Christ walks among the churches, He holds the leading ones in His right hand. How comforting this is! The leading ones must praise Him that they are in His hands and that He is holding them. Since the leading ones are in His hands, there is no need for them shrink back, to be weak, or to be mistaken. Christ truly takes the responsibility for His testimony. In the book of Revelation there are no elders in the churches; rather, there are messengers. At the time this book was written, the church had become degraded. Hence, in Revelation, the Lord repudiates all formalities. Being an elder may be somewhat legal or formal. Do not aspire to be an elder; desire to be a shining star. Do not be one with a mere position—be a shining star. Both the lampstand and the stars shine at night. Both the church and the leading ones in the churches must shine. All the leading ones must be stars
IX. OUT OF HIS MOUTH
玖 口出审判的话
PROCEEDING THE JUDGING WORD
14十六节告诉我们，『从祂口中出来一把两刃的利剑。』雅歌五章十六节说，『祂的口极其甘甜；』福音书也说，祂口中说出恩言；（路四，）但这里说，从祂口中出来一把两刃的利剑。这就是祂那辨明、审判、击杀的话。（来四12，弗六17。）恩言是为著供应恩典给祂所喜爱的人，两刃的利剑是为著对付消极的人事物。我们常常说那灵向众召会说话，但要记得，今天说话的灵，就是这位口中出来一把两刀利剑的基督。这里是有审判的，我们都经历过这样的审判。因著召会的堕落，我们都需要一些审判。所有的基督徒，今天都需要主话的审判。许多时候，我们因著作错了事，离开了主，就经历到这样的审判。因著我们流荡离开了祂，祂就来审判我们。今天祂的说话，大都是一种审判。我能作见证，主若是对你说话，祂的话大部分是审判的话。祂说话时，就是在审判。今天在召会中，祂口中出来的每一句话，都像一把利刃，审判我们。从主口中所出来的话是锋利的，刺入我们这人，把我们的灵与魂分开，甚至辩明我们心中的意念。这就是我们今天在召会生活中所经历的基督。在基督教中，有许多不同的意见，并且为著这些意见经需有争辩吵闹。我亲眼见过这种事。我知道这样一件事：有些基督徒是某团体的委员，有一次他们聚在一起，为某事彼此议论争辩，争辩到末了，就变成打架，甚至到一个地步，一位委员把圣经掷向另一位委员。但是，今天在主的恢复中，有一位行走在我们中间，祂用祂那焚烧的七眼鉴察我们，并且从祂的口中出来一把两刃的利剑。这剑杀尽我们中间所有不同的观念。这就是在召会中几乎没有争辩的原因。最近，我们安那翰的会所完工了。我们能见证，在建筑工程进行的几个月中，从来没有彼此相争。有一位政府工程审核人员告诉我们，照他的经验，每逢召会团体要兴建一座建筑物时，建筑委员必定互相吵架。我们却能向这位审核人员见证，因为有这杀死的剑，所以我们从没有相争。这不是说我们没有意见或观念。我们是人，都有许多意见。但就如我们都能见证的，每次一个意见兴起时，那把剑就把牠切成碎片。你越想你的意见，就越被切得粉碎。这不是道理，乃是我们的经历。每当两位弟兄快要打起来了，第三方，就是最强的一方就出现，用利剑把这两位弟兄的意见切除。当我们建造会所时，这把两刃的剑平服了所有的骚乱。这位第三方就是人子基督，祂是那行走在众召会中间，并在爱里照顾众召会的大祭司。在旧约里需要祭司修剪灯盏，今天我们的大祭司，就是人子，知道当在甚么时候来修剪我们。这就是我们中间这么和谐的原因。这是召会生活的秘密，是外面的人不明白的，因为他们没有这位祭司，修剪、整理灯台上的灯。现在，这位大祭司行走在众召会中间，藉著修剪一切的灯盏来照顾众召会。
14In verse 1 6 we are told that “out of His mouth proceeded a sharp two - edged sword.” In Song of Songs 5:16, “His mouth is most sweet,” and in the Gospels, “words of grace” proceeded out of His mouth (Luke 4:22); but here “out of His mouth proceeded 22 a sharp two - edged sword.” This is His discerning, judging, “and slaying word” (Heb. 4:12; Eph. 6:17). The “words of grace” are for His supply of grace to His favored ones, whereas the “sharp two-edged sword” is for His dealing with negative persons and things. We often say that the Spirit speaks to the churches. Remember that the speaking Spirit today is just this Christ who speaks with a two - edged sword. There is judgment here, and we all have experienced this. Because of the church’s degradation, we all need a certain amount of judgment. Today all Christians need the judgment of the Lord by His word. Many times we have experienced this judgment because of our being mistaken and going astray from the Lord. Since we had wandered away from Him, He came to judge us. His speaking today is mainly a type of judgment. I can testify to you that if the Lord would speak to you, most of His words would be words of judgment. When He speaks, He judges. Every word out of His mouth in the churches today is like a sharp knife which judges us. The words which proceed out of the Lord’s mouth are sharp, piercing into our being, dividing our soul from our spirit, and discerning the intents of our heart. This is the Christ we experience today in the church life. In Christianity, there are numerous opinions and frequent debates and fights because of these opinions. I have seen this myself. I know of one case of some Christians who were serving as board members. Once, as they were meeting together, they were discussing and debating with one another; eventually the debate turned into a fight. At a certain point one of the board members even threw a Bible at another member. But in the Lord’s recovery today we have One who is walking in our midst. He watches over us with His seven burning eyes, and out of His mouth proceeds a sharp two-edged sword. This sword has killed all the different concepts among us. This is the reason that there are almost no debates in the churches. Recently, we completed our meeting hall in Anaheim. We can testify that during the months the building work was going on, we never fought with one another. One of the city inspectors told us that, according to his experience, whenever a church building is constructed, the building committee fights among itself. We could testify to this inspector that because of the killing sword, we did not fight with one another. This does not mean that we have no opinions or concepts. We are human and have many opinions. But, as we all can testify, every time an opinion rises up, the sword cuts it to pieces. The more you think about your opinion, the more you are cut. This is not doctrine — this is our experience. Whenever two brothers are close to fighting, the third party, the strongest party, appears, using the sharp sword to cut the opinions of both brothers. As we were building our meeting hall, the two - edged sword quelled all the turmoil. This third party is the very Christ, the Son of Man, who, as the High Priest, walks among the churches and cares for them in love. In the Old Testament, there was the need for the priests to trim the lamps. Today our Priest, the Son of Man, knows the right time to trim us. This is the reason that there is such calm among us. This is a secret of the church life which the outsiders do not understand, for they do not have the Priest trimming and dealing with the lamps on the lampstand. Now the Priest is walking among the churches caring for them by trimming all the lamps.
拾 有发光的脸
X. WITH A SHINING FACE
15十六节也告诉我们，祂的『面貌如同烈日中天发光。』在雅歌五章十、十三节，祂的面貌可爱美丽，为给追求祂者欣赏；在书信里，神的脸面返照神的荣耀，（林后四6，）为将生命分赐到祂的信徒里面；但在这里，祂的面貌如同烈日中天发光，正如但以理十章六节所说的，这是为著审判的光照，以带进国度。祂变化形像，脸面发光如日头时，那就是祂在国度里的来临。（太十六28～十七。）当祂来为国度取得这地时，祂的脸面要像日头一样。（启十1。）
15In verse 16 we are also told that “His face was as the sunshine sin its power.” In the Song of Songs 5:10 and 13, His face appears lovely for His seeker’s appreciation of Him, and in the Epistles, His face reflects God’s glory (2 Cor. 4:6) for the imparting of life into His believers. Here, however, “His face” is “as the sun shines in its power,” as in Daniel 10:6, for the judging enlightenment to bring in the kingdom. When He was transfigured and His face shone as the sun, that was His coming in the kingdom (Matt. 16:28— 17:2). When He comes to take over the earth for the 2 kingdom, His face will be as the sun (10:1).
拾 壹是初又是终，
XI. BEING THE BEGINNING AND THE ENDING
是首先的，也是末后的
THE FIRST AND THE LAST
16十七节说，『我一看见，就仆倒在祂脚前，像死了一样。祂用右手按著我说，不要惧怕；我是首先的，我是末后的。』基督不仅是首先的，是末后的，也是初和终。这向我们保证，祂开始了召会生活以后，就必要完成。祂永不会叫祂的工作半途而废。所有地方召会都必须相信，主耶稣是初又是终，祂必完成祂在恢复里所开始的工。
16Verse 17 says, “And when I saw Him, I fell at His feet as dead; and He laid His right hand on me, saying, Do not fear; I am the First and the Last.” Christ is not only the First and the Last, but also the beginning and the ending. This assures us that, having started the church life, He will surely accomplish it. He will never leave His work unfinished. All the local churches must believe that the Lord Jesus is the beginning and the ending. He will accomplish what He has begun in His recovery
拾 贰是那活著的
XII. BEING THE LIVING ONE
17在十八节我们看见主是『那活著的，』是那位『曾死过，』但『又活了，直活到永永远远』的。这位行走在众召会中间，为众召会的头，并为众召会所属的基督，乃是那活著的，祂满了生命。因此，祂的身体所显出来的各地方召会，也该是活而新鲜并刚强的。阿利路亚！我们有一位活著的基督，祂已经胜过了死亡！我们的基督，是复活的基督，活在我们里面，也活在我们中间，并且直活到永永远远。我们在恢复里，有何等一位活的基督！在恢复里，所有的召会，都应当像基督那样的活，那样的充满生命，并胜过死亡。
17In verse 18 we see that the Lord is “the living One,” the One who “became dead” and who is “living for ever and ever.” The very Christ who walks in the midst of the churches, who is the Head of the churches and to whom the churches belong, is the living One full of life. Hence, the churches as His Body should also be living and full of life. Hallelujah, we have a living Christ who has overcome death! Our Christ, who is the resurrected Christ, is living in us and among us. He is living forever and ever. What a living Christ we have in the recovery! In the recovery, all the churches should be as living as Christ, full of life and overcoming death.
拾 参有胜过死亡
XIII. HAVING AUTHORITY OVER
和阴间的权柄
DEATH AND HADES
18在十八节，主又说，『并且拿著死亡和阴间的钥匙。』因著人堕落而有了罪，死就进来在地上作工，将一切有罪的人聚拢到阴间。死亡就像用来收集地板上尘埃的畚箕，阴间就像垃圾桶。畚箕所收集的东西，都倒在垃圾桶里。因此，死是聚拢者，阴间是守留者。今天在召会生活中，我们还服在死亡和阴间之下么？不！基督在十字架上已经废除了死，又在复活里胜过了阴府。虽然阴府曾尽所能的拘禁祂，但是无能为力。（徒二24。）对基督来说，死亡没有毒刺了，阴间没有权势了！但对我们怎么样？我们也必定和主一样！在召会生活中，死亡和阴间的钥匙都在主手中。我们不可能对付死亡，我们根本没有能力应付死亡。每当死亡进来，就会叫许多人发死。但是只要我们让主耶稣有地位、机会和畅通的路，使祂能在我们中间自由的运行和作工，死亡和阴间就会在祂控制之下。然而，每当主耶稣在召会中没有地位，死亡就立刻得势，阴间就有力量拘留死了的人。赞美主，基督拿著死亡和阴间的钥匙。死亡在祂的权下，阴间也在祂的掌管中。阿利路亚！
18In verse 18 the Lord also said, “I have the keys of death and of Hades.” Due to the fall and sin of man, death came in and is now working on earth to gather up all the sinful people. Death resembles a dustpan used to collect the dust from the floor, and Hades resembles a trash can. Whatever the dustpan collects is put into the trash can. Thus, death is a collector and Hades is a keeper. In the church life today are we still subject to death and Hades? No! Christ abolished death on the cross and overcame Hades in His resurrection. Although Hades tried its best to hold Him, it was powerless to do it (Acts 2:24). With Him, death has no sting and Hades has no power. But what about us? It must be the same. In the church life, the keys of death and Hades are in His hand. It is impossible for us to deal with death; we simply do not have the ability to handle it. Whenever death enters, it will deaden many. But as long as we give the Lord Jesus the ground, the opportunity, and the free way to move and act among us, both death and Hades will be under His control. However, whenever the Lord Jesus does not have the ground in the church, death immediately becomes prevailing and Hades becomes powerful to hold the dead ones. Praise the Lord that Christ has the keys of death and Hades. Death is subject to Him and Hades is under His control. Hallelujah