第一章　以弗所教会

教会的正统

📖 研读 📊 汇集 🇬🇧 English 📋 对照

　　读经：

　　启二1~7：“你要写信给以弗所教会的使者，说，那右手拿着七星，在七个金灯台中间行走的，说，我知道你的行为、劳碌、忍耐，也知道你不能容忍恶人，你也曾试验那自称为使徒却不是使徒的，看出他们是假的来。你也能忍耐，曾为我的名劳苦，并不乏倦。然而有一件事我要责备你，就是你把起初的爱心离弃了。所以应当回想你是从哪里坠落的，并要悔改，行起初所行的事；你若不悔改，我就临到你那里，把你的灯台从原处挪去。然而你还有一件可取的事，就是你恨恶尼哥拉一党人的行为，这也是我所恨恶的。圣灵向众教会所说的话，凡有耳的，就应当听。得胜的，我必将神乐园中生命树的果子赐给他吃。”

　　以弗所教会是预言使徒以后第一段教会的情形。在主后九十六年之前，是使徒的时代。九十六年以后，起首不像使徒的时代了；有许多不对的东西，慢慢开始爬进来了。因为这卷书是预言的书，所以书中的名字也是预言的。“以弗所”在希腊文里原是“可羡慕”的意思。这个教会继续在使徒的教会之后，仍然是可羡慕的。

　　2节上：“我知道你的行为、劳碌、忍耐，也知道你不能容忍恶人。”主说，“我知道你的行为、劳碌、忍耐。”启示录二、三章所用的“你”字，都是单数的。－启示录七个教会中，有五个是被责备的，－启示录一个是没有责备也没有称赞，只有－启示录一个是被称赞的。以弗所是在被责备之列。但是主在这里先将属灵的实际告诉以弗所的使者。有人以为主在责备之前，先说些好话，使受责备的人好过些，好像主也用所谓的外交手腕。但主并不是这样。主在这里乃是指出教会中属灵的实际。有一个东西，叫作属灵的实际，无论如何是存在的。以色列人虽然按照人看是不行的，但是神却借着巴兰说，祂在雅各中看不见罪恶（民二三21）。不是神不看，乃是说看不见。难道神的眼睛还不如我们的么？乃是因为神看见了那属灵的实际。我们顶容易看见今天教会的光景是荒凉的，以为某某弟兄或某某姊妹就是这样的。但是神的儿女如果被主光照的话，就要看见我们有许多的软弱和失败都是虚谎。如果属灵的实际是事实，这些就都是虚谎。好比有一个小孩子跑到马路上去沾了一身的泥，虽然他进来的时候，全身都是脏的，但是我说他是洁白的，是美丽的。不错，他全身都是污秽，但是这些污秽不是长出来的，只要一洗就清洁了。神的儿女要学习，在他没有洗之前，就看见他是好的。污秽乃是虚谎的，他的实际乃是好的。今天教会不像有神所说的那样荣耀，但今天教会却是荣耀的。你如果有属灵的眼光，不洗也能看见她是好的。因此你就也能常常为着教会来感谢神。教会今天是荣耀的，毫无玷污、皱纹等类的病（弗五25~27）。没有玷污，表明是没有罪的。没有皱纹，表明是不老的，常常保持她的新鲜在主面前。神说以弗所教会好，好的是她那属灵的实际。

　　2节下：“你也曾试验那自称为使徒却不是使徒的，看出他们是假的来。”主说试验使徒，就可证明使徒时代以后教会中仍旧有使徒。假若只有十二个使徒，那么只要问他是不是约翰，若不是约翰，就不是使徒；因为当时其余的十一个使徒都已经去世，只剩下约翰一个人了。使徒还需试验，可见－约翰十二使徒后还有使徒。

　　4节：“然而有一件事我要责备你，就是你把起初的爱心离弃了。”“起初”这个辞，在希腊文是“proten”。它不只指着时间上的第一，也是表示性质上的第一。路加十五章里，父亲把上好的袍子给浪子穿，那“上好”就是同一个辞。

　　5节下：“你若不悔改，我就临到你那里，把你的灯台从原处挪去。”启示录二、三章的教会，不只是预言中的教会，也是当时亚西亚实在有的七个地方的教会。顶希奇的，就是历史告诉我们，以弗所在这一千多年来，已经没有教会了。灯台已经挪去，连外表也挪去了。现在在哥林多、罗马等地都有教会，唯独以弗所没有。因为她不悔改，所以灯台挪去了。

　　6节：“然而你还有一件可取的事，就是你恨恶尼哥拉一党人的行为，这也是我所恨恶的。”尼哥拉党在教会历史中寻找不到。因为启示录是预言的书，所以我们还得从辞里面去讲究。“尼哥拉”在希腊文是两个辞合成的。“尼哥”就是“征服”或者“在他之上”的意思。“拉”就是“普通百姓”或是“俗人、”“平信徒”的意思。所以“尼哥拉”就是“征服平民，”“爬在平信徒之上”的意思。尼哥拉党就是有一班人高抬自己，过于一班的普通信徒。主在上面，普通信徒在下面；他们在主之下，可是在普通信徒之上。主恨恶尼哥拉党的行为。这一种爬在平信徒之上的行为，是主所不喜悦的。这一种居间阶级的行为，是一件可恨的事。不过在那时才有行为，还没有成为教训。

　　在新约里有一个基本原则，就是所有神的儿女都是神的祭司。神在出埃及十九章呼召以色列人说，“如今你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的；你们要归我作祭司的国度，为圣洁的国民。”（5~6）神起初所定规的，乃是全国皆是祭司。但是不久拜金牛犊的事发生了。摩西摔碎了石版，并且说，谁站在神一边的，要动手杀他的弟兄。那时，利未人站到神的一边来。结果那一天以色列人被杀的约有三千人（出三二25~29）。从此以后，就只有利未人才能作祭司，从祭司的国度变成了祭司的支派。其余的以色列人就不能作祭司，就得倚靠利未人替他们作祭司，旧约祭司的阶级，就是居间的阶级。但是在新约里，彼得说，“唯有你们是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民。”（彼前二9）我们全教会都是祭司，是回到起初的情形去。启一5~6说，血洗了多少人，祭司也就有多少。祭司乃是料理神的事的；每一个信徒都料理神的事，教会中不应当有居间阶级。教会只有大祭司，就是主耶稣。

　　在教会没有改变之前，全体信徒都办神的事。但是在使徒后开始改变了，人对事奉神的事情渐渐不感兴趣。到了罗马教开始，就是别迦摩的时候，得救的人少而受洗的人多，不信的人把教会充满了。于是就出来了一批“圣品”的人。因为有一班教友不属灵，那就怎么办呢？叫他们放下账簿拿起圣经来讲，有点不顺。所以就寻出一班人来专管属灵的事，其余的人可去作属世的事。这样就产生了“圣品”人，违反了神的意思。神是要所有作世事的人都来作属灵的事。在罗马教里，分饼、按手、施洗等事，都要神甫来作，甚至婚丧等事也都要“圣品”人来作。更正教中则有牧师。有病请医师，诉讼请律师，属灵的事就请牧师。自己呢，可以专心去作属世的事。可是请你记得，在道教里有道士，替人念经；在犹太教里有祭司，替人办属神的事；但是在基督教里，不应该有居间阶级，因为我们自己都是祭司。我们这二十多年来，一直喊“普遍祭司的职分，”就是这个缘故。亚伯能自己献祭，挪亚也能。以色列人起头也能，后来因为金牛犊的事，才不能自己献祭。神说，每一个信徒都能够直接来到神面前。但是现在教会有了居间的人。谁敢去在更正教的教会中站来说，“我感谢神”？那是不行的。今天教会中有尼哥拉的一党，基督教已经变作犹太教了。拒绝居间阶级的，乃是主所喜悦的。血若是洗了你，你就在属灵的事上直接有分。教会是在这个根基上才成立的，否则便是犹太教。所以我们所争的，不只是宗派的问题，乃是血的权利的问题。今天世界上教会分作三大类：一类是世界教会，就是罗马教。一类是国立教会，就像安立甘会、路德会等。一类是独立教会，像卫理会、长老会等等。在罗马教里有神甫制度，在安立甘会里有圣品制度，在独立教会里有牧师制度。我们所看见的，都是有居间的阶级在那里包办属灵的事。但是神所要设立的教会，乃是要能放得进整个福音，没有居间阶级的。凡是把整个福音放下去就要被炸掉的，都算不得是教会。

　　7节上：“圣灵向众教会所说的话，凡有耳的，就应当听。”主对七个教会都有同样的说法，表明不只以弗所教会应当听，所有的教会都得听。

　　7节下：“得胜的，我必将神乐园中生命树的果子赐给他吃。”神对人当初的目的，就是吃生命树的果子。现在神说，我们可以直接来到祂面前，按照神当初的目的而行。问题不是生命树是什么；问题乃是你愿意不愿意遵行神的头一个目的，那就是吃神园中生命树的果子。得胜者才能吃；凡能回到神当初的目的和要求的，他就是得胜者。

启2:1

你要写信给在以弗所的召会的使者，说，那右手中握着七星，在七个金灯台中间行走的，这样说，

启2:2

我知道你的行为、劳碌、忍耐，也知道你不能容忍恶人；你也曾试验那自称是使徒却不是使徒的，看出他们是假的；

启2:3

你也有忍耐，曾为我的名忍受一切，并不乏倦。

启2:4

然而有一件事我要责备你，就是你离弃了起初的爱。

启2:5

所以要回想你是从哪里坠落的，并要悔改，行起初所行的。不然，我就要临到你那里；你若不悔改，我就把你的灯台从原处挪去。

启2:6

然而你有这件事，就是你恨恶尼哥拉党的行为，这也是我所恨恶的。

启2:7

那灵向众召会所说的话，凡有耳的，就应当听。得胜的，我必将神乐园中生命树的果子赐给他吃。

启示录七章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　以弗所教会是预言使徒以后第一段教会的情形。在主后九十六年之前，是使徒的时代。九十六年以后，起首不像使徒的时代了；有许多不对的东西，慢慢开始爬进来了。因为这卷书是预言的书，所以书中的名字也是预言的。“以弗所”在希腊文里原是“可羡慕”的意思。这个教会继续在使徒的教会之后，仍然是可羡慕的。　　二节上：“我知道你的行为、劳碌、忍耐，也知道你不能容忍恶人。”主说，“我知道你的行为、劳碌、忍耐。”启示录二、三章所用的“你”字，都是单数的。七个教会中，有五个是被责备的，一个是没有责备也没有称赞，只有一个是被称赞的。以弗所是在被责备之列。但是主在这里先将属灵的实际告诉以弗所的使者。有人以为主在责备之前，先说些好话，使受责备的人好过些，好像主也用所谓的外交手腕。但主并不是这样。主在这里乃是指出教会中属灵的实际。有一个东西，叫作属灵的实际，无论如何是存在的。以色列人虽然按照人看是不行的，但是神却借着巴兰说，祂在雅各中看不见罪恶（民二三21）。不是神不看，乃是说看不见。难道神的眼睛还不如我们的么？乃是因为神看见了那属灵的实际。我们顶容易看见今天教会的光景是荒凉的，以为某某弟兄或某某姊妹就是这样的。但是神的儿女如果被主光照的话，就要看见我们有许多的软弱和失败都是虚谎。如果属灵的实际是事实，这些就都是虚谎。好比有一个小孩子跑到马路上去沾了一身的泥，虽然他进来的时候，全身都是脏的，但是我说他是洁白的，是美丽的。不错，他全身都是污秽，但是这些污秽不是长出来的，只要一洗就清洁了。神的儿女要学习，在他没有洗之前，就看见他是好的。污秽乃是虚谎的，他的实际乃是好的。今天教会不像有神所说的那样荣耀，但今天教会却是荣耀的。你如果有属灵的眼光，不洗也能看见她是好的。因此你就也能常常为着教会来感谢神。教会今天是荣耀的，毫无玷污、皱纹等类的病（弗五25~27）。没有玷污，表明是没有罪的。没有皱纹，表明是不老的，常常保持她的新鲜在主面前。神说以弗所教会好，好的是她那属灵的实际。
--------本段经节汇集--------
启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
启示录三章（略，若需要被汇集，请勾选“不忽略整章”）

民23:21

祂未见雅各中有罪孽，也未见以色列中有祸患；耶和华他们的神与他们同在，有向王欢呼的声音在他们中间。

弗5:25

作丈夫的，要爱你们的妻子，正如基督爱召会，为召会舍了自己，

弗5:26

好圣化召会，借着话中之水的洗涤洁净召会，

弗5:27

祂好献给自己，作荣耀的召会，没有斑点、皱纹或任何这类的病，好使她成为圣别、没有瑕疵。

------------------------
　　二节下：“你也曾试验那自称为使徒却不是使徒的，看出他们是假的来。”主说试验使徒，就可证明使徒时代以后教会中仍旧有使徒。假若只有十二个使徒，那么只要问他是不是约翰，若不是约翰，就不是使徒；因为当时其余的十一个使徒都已经去世，只剩下约翰一个人了。使徒还需试验，可见十二使徒后还有使徒。　　四节：“然而有一件事我要责备你，就是你把起初的爱心离弃了。”“起初”这个辞，在希腊文是“proten”。它不只指着时间上的第一，也是表示性质上的第一。路加十五章里，父亲把上好的袍子给浪子穿，那“上好”就是同一个辞。
--------本段经节汇集--------
路加福音十五章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　五节下：“你若不悔改，我就临到你那里，把你的灯台从原处挪去。”启示录二、三章的教会，不只是预言中的教会，也是当时亚西亚实在有的七个地方的教会。顶希奇的，就是历史告诉我们，以弗所在这一千多年来，已经没有教会了。灯台已经挪去，连外表也挪去了。现在在哥林多、罗马等地都有教会，唯独以弗所没有。因为她不悔改，所以灯台挪去了。
--------本段经节汇集--------
启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
启示录三章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　六节：“然而你还有一件可取的事，就是你恨恶尼哥拉一党人的行为，这也是我所恨恶的。”尼哥拉党在教会历史中寻找不到。因为启示录是预言的书，所以我们还得从辞里面去讲究。“尼哥拉”在希腊文是两个辞合成的。“尼哥”就是“征服”或者“在他之上”的意思。“拉”就是“普通百姓”或是“俗人、”“平信徒”的意思。所以“尼哥拉”就是“征服平民，”“爬在平信徒之上”的意思。尼哥拉党就是有一班人高抬自己，过于一班的普通信徒。主在上面，普通信徒在下面；他们在主之下，可是在普通信徒之上。主恨恶尼哥拉党的行为。这一种爬在平信徒之上的行为，是主所不喜悦的。这一种居间阶级的行为，是一件可恨的事。不过在那时才有行为，还没有成为教训。　　在新约里有一个基本原则，就是所有神的儿女都是神的祭司。神在出埃及十九章呼召以色列人说，“如今你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的；你们要归我作祭司的国度，为圣洁的国民。”（5~6）神起初所定规的，乃是全国皆是祭司。但是不久拜金牛犊的事发生了。摩西摔碎了石版，并且说，谁站在神一边的，要动手杀他的弟兄。那时，利未人站到神的一边来。结果那一天以色列人被杀的约有三千人（出三二25~29）。从此以后，就只有利未人才能作祭司，从祭司的国度变成了祭司的支派。其余的以色列人就不能作祭司，就得倚靠利未人替他们作祭司，旧约祭司的阶级，就是居间的阶级。但是在新约里，彼得说，“唯有你们是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民。”（彼前二9）我们全教会都是祭司，是回到起初的情形去。启示录一章五至六节说，血洗了多少人，祭司也就有多少。祭司乃是料理神的事的；每一个信徒都料理神的事，教会中不应当有居间阶级。教会只有大祭司，就是主耶稣。
--------本段经节汇集--------
出埃及记十九章（略，若需要被汇集，请勾选“不忽略整章”）

出19:5

如今你们若实在听从我的话，遵守我的约，就要在万民中作我自己的珍宝，因为全地都是我的。

出19:6

你们要归我作祭司的国度，为圣别的国民。这些话你要告诉以色列人。

出32:25

摩西见百姓放肆（因为亚伦纵容他们，使他们在仇敌中间被讥刺），

出32:26

就站在营门中，说，凡属耶和华的，都到我这里来！于是利未的子孙，都到他那里聚集。

出32:27

他对他们说，耶和华以色列的神这样说，你们各人把刀佩在腰间，在营中往来，从这门到那门，各人杀自己的弟兄、同伴和邻舍。

出32:28

利未的子孙照摩西的话行了；那一天百姓中被杀的约有三千。

出32:29

摩西说，今天你们要承接圣职，归与耶和华，因为各人攻击了自己的儿子和弟兄，使耶和华今天赐福与你们。

彼前2:9

惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；

启1:5

并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。祂爱我们，用自己的血，把我们从我们的罪中释放了；

启1:6

又使我们成为国度，作祂神与父的祭司；愿荣耀权能归与祂，直到永永远远。阿们。

------------------------
　　在教会没有改变之前，全体信徒都办神的事。但是在使徒后开始改变了，人对事奉神的事情渐渐不感兴趣。到了罗马教开始，就是别迦摩的时候，得救的人少而受洗的人多，不信的人把教会充满了。于是就出来了一批“圣品”的人。因为有一班教友不属灵，那就怎么办呢？叫他们放下账簿拿起圣经来讲，有点不顺。所以就寻出一班人来专管属灵的事，其余的人可去作属世的事。这样就产生了“圣品”人，违反了神的意思。神是要所有作世事的人都来作属灵的事。在罗马教里，分饼、按手、施洗等事，都要神甫来作，甚至婚丧等事也都要“圣品”人来作。更正教中则有牧师。有病请医师，诉讼请律师，属灵的事就请牧师。自己呢，可以专心去作属世的事。可是请你记得，在道教里有道士，替人念经；在犹太教里有祭司，替人办属神的事；但是在基督教里，不应该有居间阶级，因为我们自己都是祭司。我们这二十多年来，一直喊“普遍祭司的职分，”就是这个缘故。亚伯能自己献祭，挪亚也能。以色列人起头也能，后来因为金牛犊的事，才不能自己献祭。神说，每一个信徒都能够直接来到神面前。但是现在教会有了居间的人。谁敢去在更正教的教会中站来说，“我感谢神”？那是不行的。今天教会中有尼哥拉的一党，基督教已经变作犹太教了。拒绝居间阶级的，乃是主所喜悦的。血若是洗了你，你就在属灵的事上直接有分。教会是在这个根基上才成立的，否则便是犹太教。所以我们所争的，不只是宗派的问题，乃是血的权利的问题。今天世界上教会分作三大类：一类是世界教会，就是罗马教。一类是国立教会，就像安立甘会、路德会等。一类是独立教会，像卫理会、长老会等等。在罗马教里有神甫制度，在安立甘会里有圣品制度，在独立教会里有牧师制度。我们所看见的，都是有居间的阶级在那里包办属灵的事。但是神所要设立的教会，乃是要能放得进整个福音，没有居间阶级的。凡是把整个福音放下去就要被炸掉的，都算不得是教会。
--------本段经节汇集--------
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　七节上：“圣灵向众教会所说的话，凡有耳的，就应当听。”主对七个教会都有同样的说法，表明不只以弗所教会应当听，所有的教会都得听。　　七节下：“得胜的，我必将神乐园中生命树的果子赐给他吃。”神对人当初的目的，就是吃生命树的果子。现在神说，我们可以直接来到祂面前，按照神当初的目的而行。问题不是生命树是什么；问题乃是你愿意不愿意遵行神的头一个目的，那就是吃神园中生命树的果子。得胜者才能吃；凡能回到神当初的目的和要求的，他就是得胜者。

　 Scripture Reading: Rev. 1—3; 22:7, 18-19

　The apostle John's writings, whether his Epistles or his Gospel, were always the last in each category. Revelation, of course, was the last of all the books written in the Bible. The Gospels of Matthew, Mark, and Luke were written regarding the behavior of the Lord Jesus on this earth, while the Gospel of John speaks of "He who descended out of heaven, the Son of Man, who is in heaven" (3:13). John wrote at the time when the Gnostics were confusing the Word of God; his writings bring men to heaven to see God's eternal fact in heaven. John brings us out of the realm of man to wholly receive the Son of God. What John wrote has the special feature of bringing us back to the beginning. The Gospel of John tells us that Christ was in the beginning; the Epistles of John speak of the Word of life which was from the beginning; and Revelation brings us to eternity in the future. The Gospel of John shows us the Son of God who was in the flesh—He was in the midst of us, but men mistook Him, thinking that He was only Jesus of Nazareth. Therefore, John showed us that this Jesus who was in the flesh was in the beginning. This is the fact behind the scene. The Epistles of John do likewise. His person is the Son of God, and His office is Christ. But men did not know the Son of God; neither did they know the Christ. So the Epistles of John specially speak of these two points, bringing us back to the fact behind the scene in the beginning. At the time John wrote Revelation, the world was in great confusion, and Caesar of Rome was at his worst. So John brought us into the condition behind the scenes of the future to let us know how God regards the situation of this world. However, in Revelation we see not only the condition of the world, but also the condition of the church. Revelation also shows us what pleases the Lord, what the Lord condemns, and what the Lord's way is for the church, when the outward appearance of the church is extremely confusing. The church in her appearance has many manifestations in history, but what way, what condition, is the Lord's desire? This desire behind the scenes is shown by John.

　In the Bible there are two groups of seven epistles. God used Paul to write the first group—Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, and 1 and 2 Thessalonians—and God used John to write the second group. The first seven Epistles speak of the church in a time of normality; the latter speak of the churches in a time of abnormality. The three Gospels of Matthew, Mark, and Luke are normal, helping men to know God, but the Gospel of John is God's reaction to man's unclearness; that is why it frequently speaks of truth and grace. John's Epistles were also God's reaction to abnormality; that is why they speak of light and love more often. Revelation 2 and 3 are God's dealings with the abnormal conditions of the churches. The first seven Epistles of Paul deal with the normal behavior of the church. Later, the church was not normal; therefore, John wrote the last seven epistles in Revelation. The first seven Epistles contain the truth the church must know; the last seven epistles show the way the church must take. Today if a man really wants to walk in the Lord's way, he must read Revelation 2 and 3. Today the church has problems; therefore, Revelation tells us what to do. If you do not seek the way in Revelation, I do not know how you can be a Christian.

　Furthermore, the first seven Epistles were written before the last hour, while the last seven epistles were written either during or after the last hour. First John 2:18 indicates another time, the last hour. "Young children, it is the last hour; and even as you heard that antichrist is coming, even now many antichrists have come; whereby we know that it is the last hour." If Christians only see the light in the first Epistles, they do not know the will of God in the last hour.

　In the Bible there were three persons with outstanding ministries: Peter, John, and Paul. Second Peter was the last book written by Peter. In this Epistle, Peter brought up the matter of apostasy. Second Timothy was the last book written by Paul. Verse 2 of chapter two says, "And the things which you have heard from me through many witnesses, these commit to faithful men, who will be competent to teach others also." First Timothy 3:15 tells us that the church is the house of God, the pillar and base of the truth, but in 2 Timothy 2:20, Paul says, "But in a great house there are not only gold and silver vessels but also wooden and earthen." The problem is whether a man will cleanse himself from the vessels of dishonor to pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart (vv. 21-22). The Epistles of John were written by John as his last books. He said that the antichrists had already come and that we must keep the Word of God (1 John 2:18, 24; 4:3). I feel burdened to make this matter clear. Generally speaking, the time from the beginning of the church until now is one age—the age of the church. But the problem is not that simple. The normal and the abnormal must be separated. Today the outward appearance of the church is desolate—if we have not seen this fact, there is no need for us to read Revelation. The first seven Epistles (i.e., those written by Paul) deal with the normal. But now the situation is abnormal. What then should we do?

　Indeed, the confusion on the earth does not affect the spiritual reality. God's spiritual reality still remains. But the church in her outward appearance, at least, is confused. The Roman Catholic Church claims that it is the Body of Christ. According to a survey taken in 1914 of Protestantism, there were more than 1500 well-organized denominations, excluding scattered groups, each claiming to be the Body of Christ. Before John, Paul, and Peter passed away, this had already started. Paul wrote to Timothy, saying, "All who are in Asia turned away from me" (2 Tim. 1:15). Even Ephesus was included. In this kind of circumstance, the children of God must seek one thing; that is, how should we follow and serve the Lord? What should we do? When the appearance of the church is desolate, we must ask, "What should we do?" Revelation 2 and 3 give us a way in which to walk. If we are really seeking before God, Revelation 2 and 3 will tell us what to do.

　The first thing we must know when coming to read Revelation is what kind of book it is. Everyone knows that it is a book of prophecies, but if we ask whether the seven churches are prophetic, they dare not say. Chapters one through twenty-two show us that the special feature of Revelation is that it is a book of prophecy in nature. Not only are the seven seals, the seven trumpets, and the seven vials prophetic, but even the seven epistles are prophetic. This book is a book of prophecy. That is why no one dares add anything to it, nor is anyone allowed to take anything from it. Since it is a book of prophecy, we must treat it as prophecy and discover the fulfillment of its prophecy. The nature of the book of Revelation, we must note, is firstly prophetic; secondly, since it is prophecy, it will be fulfilled. At that time there were more than seven churches in Asia. Why then did John speak of only these seven? When he was on the isle of Patmos, he saw only these seven churches because these seven represent all the others. God chose seven churches which have characteristics of mutual affinity and put the prophecy on them.

　On the earth there are seven churches; in heaven there are only seven lampstands. Here is a problem: Whenever there is a church on the earth, there is a lampstand in heaven. The strange thing is that John saw only seven lampstands in heaven. Are there then only seven churches on the earth? It seems that the church in Chungking has been cut off, and the church in Nanking has also been cut off. What should we do? This is why we must remember that this is prophecy. Since it is prophecy, only seven churches were selected. These seven churches are representative of all other churches; there is no number eight to be represented. There are more than seven churches on earth, but these seven are selected as representatives. There are only seven lampstands in heaven, because the history of the seven churches constitutes the complete history of the church.

　We must give special heed to the word in chapter one: "Blessed is he who reads and those who hear the words of the prophecy and keep the things written in it" (v. 3). Revelation 22:7 also says, "Blessed is he who keeps the words of the prophecy of this scroll." We may say that this prophecy is God's commandments. Although outwardly this book is clothed with prophecy, inwardly it is the commandment of God. This is a book for practice, not for study. The prophecy here differs from other prophecies; this one is for man to keep. Between John and us there is a common principle; that is, this prophecy is for us to keep—to keep from beginning to end. How can those who do not want to keep it understand Revelation? How can they understand the seven churches?

　In reading Revelation 2 and 3, we must see not only that this is a prophecy for us to keep, but also that the Lord is the Lord of judgment. The first half of Revelation 1 is the preface to the whole book of Revelation; the last half is the preface to chapters two and three. These two chapters start with the revelation of the Lord Jesus. In 1:13 we see the Lord "clothed with a garment reaching to the feet." The priests wore long garments; here the Lord is the High Priest. The lampstand is in the Holy Place, the light of which will not be extinguished. Its light burns day and night; therefore, the priest must continually trim it and add oil to it in the Holy Place. The Lord Jesus is the High Priest who walks in the midst of the churches to see which lamp is lighted and which one is not. The trimming is the judgment, because judgment begins in the house of God. Christ walks in the midst of the churches doing the work of judgment, and today's judgment is seen from eternity.

　John was the one who was closest to the Lord, because he leaned on the Lord's breast (John 21:20, 24). The Son is in the bosom of the Father, and John was in the bosom of the Son. Yet the day he saw the Lord, he fell at His feet as dead, because He is the Judge. Formerly, we saw Him as the Lord of grace; now we see Him as the Lord of judgment. But the judgment here is the judgment of a priest, for it involves trimming. On that day it will be entirely judgment. Every one of God's children must one day meet the Lord's fearfulness and holiness; then they will no longer reason. Light disposes of all reasons—it not only illuminates; it also kills. The illumination in every part of the Bible kills the natural life of man. Men may have many reasons, but before the Lord they are all gone. All men will fall dead to the ground just as John did. The farther a person is from the Lord, the greater is his self-confidence; but it is impossible for him to bear the light of God. We must be dealt with by God at least once.

　The first part of each epistle tells us who the Lord is, and the word that follows is based on this revelation of the Lord. He who does not know the Lord cannot see the church. The church is the continuation of the cross; there is no such thing as knowing the cross yet not knowing the extension of the cross.

　These seven epistles start with the Lord and end with the call to the overcomers. Who are the overcomers? What are the overcomers? Are they special ones, those who are above the ordinary? In the Bible the meaning of the overcomers is that they are the normal, ordinary ones. Those who are not abnormal during the time of abnormality are the overcomers. Most people are below this level. The overcomers are not above this level, but at this level. God is calling the overcomers today to rise up and walk according to the normal pattern in the beginning. The will of God never changes; it is just like a straight line. Today men fall, fail, and continually go downward; but the overcomers are recovered anew into the will of God.

　Here we see two more matters: First, the church is the golden lampstand, and the Lord walks in the midst of the lampstands; second, the Lord holds the seven stars in His right hand, which are the angels of the seven churches.

　Each of the various kinds of metals spoken of in the Bible has meaning: iron typifies political power, brass typifies judgment, silver typifies redemption, and gold typifies the glory of God. The glory of God is one thing that no one knows or comprehends. Although it is difficult to comprehend the holiness of God, we can still comprehend it. The righteousness of God can also be understood. But the glory of God has never been known, because it is the one characteristic that belongs most uniquely to God. The church is made of gold. The people in the church are born of God, not of blood, not of the will of the flesh, nor of the will of man. The church has absolutely nothing to do with man. Some ask what the work of wood, grass, and stubble is. Wood, grass, and stubble are the works of the flesh. The work of gold, silver, and precious stones is that which is entirely of God.

　These seven epistles were written to the angels of the seven churches, differing from the first seven Epistles written by Paul. Paul wrote to the churches, although we see that there were all the saints, overseers, and deacons, especially in the book to the Philippians. Here the epistles were written to the angels of the seven churches, not directly to the churches. However, they were the words spoken by the Holy Spirit to the churches. The seven stars are the angels of the seven churches. The word angel in Greek is angelos. This word represents one who is a messenger. Many people, after reading Revelation 2 and 3, have tried to find similarities between the last seven epistles and the first seven and have injected all manner of wrong explanations regarding the messengers. Who is this messenger? The messenger spoken of here is singular in number; the epistles were written to a singular messenger. However, this singular number is corporate in nature; that is why, at the end of each epistle, the calling is to the overcomers in plural. This messenger is a corporate messenger who can represent a minority in the whole church. At this point the way of God is different. Formerly, the church stood before the Lord; now the messenger stands before the Lord. The light of the lamp is inferior to the light of the star. The Lord has chosen the inextinguishable starlight and said that this is His messenger. This star is in the Lord's hand. Today a group of people is a messenger in the eyes of the Lord; thus, the nature of the church today is entrusted to them. When the church has a problem before the Lord in her outward appearance, the Lord sees a group of people—a messenger—who can be the representative of the church. Formerly, the representatives of the church were the elders with position and office; now the responsibility of representing the church is given to the spiritual messenger. This messenger is not necessarily the elders or deacons. Today God places the responsibility upon whoever can represent the church. Those who can represent the church have the responsibility committed to them by God. Today it is not a matter of position and office, but of having real spiritual authority before God—to such ones God turns over the responsibility.

　Revelation is written to the "slaves" of God. Therefore, unless you are a slave, you will not be able to understand. He who is not bought with the blood and constrained by love to be a slave cannot understand Revelation.

　John wrote Revelation in A.D. 95 or 96 at the time Domitian was Caesar in Rome. Of the twelve apostles, John was the last to die; therefore, the church of the apostles ended with John. When John was writing, the seven epistles were prophetic. Today when we read the seven epistles, we also must regard them as prophecy. However, when we consider them today, they have already become history. John was looking ahead, while we are looking back.

　Now we will look at the seven churches in the seven epistles one by one.

　　读经：

　　启示录二章一至七节：“你要写信给以弗所教会的使者，说，那右手拿着七星，在七个金灯台中间行走的，说，我知道你的行为、劳碌、忍耐，也知道你不能容忍恶人，你也曾试验那自称为使徒却不是使徒的，看出他们是假的来。你也能忍耐，曾为我的名劳苦，并不乏倦。然而有一件事我要责备你，就是你把起初的爱心离弃了。所以应当回想你是从哪里坠落的，并要悔改，行起初所行的事；你若不悔改，我就临到你那里，把你的灯台从原处挪去。然而你还有一件可取的事，就是你恨恶尼哥拉一党人的行为，这也是我所恨恶的。圣灵向众教会所说的话，凡有耳的，就应当听。得胜的，我必将神乐园中生命树的果子赐给他吃。”

　　以弗所教会是预言使徒以后第一段教会的情形。在主后九十六年之前，是使徒的时代。九十六年以后，起首不像使徒的时代了；有许多不对的东西，慢慢开始爬进来了。因为这卷书是预言的书，所以书中的名字也是预言的。“以弗所”在希腊文里原是“可羡慕”的意思。这个教会继续在使徒的教会之后，仍然是可羡慕的。

　　二节上：“我知道你的行为、劳碌、忍耐，也知道你不能容忍恶人。”主说，“我知道你的行为、劳碌、忍耐。”启示录二、三章所用的“你”字，都是单数的。七个教会中，有五个是被责备的，一个是没有责备也没有称赞，只有一个是被称赞的。以弗所是在被责备之列。但是主在这里先将属灵的实际告诉以弗所的使者。有人以为主在责备之前，先说些好话，使受责备的人好过些，好像主也用所谓的外交手腕。但主并不是这样。主在这里乃是指出教会中属灵的实际。有一个东西，叫作属灵的实际，无论如何是存在的。以色列人虽然按照人看是不行的，但是神却借着巴兰说，祂在雅各中看不见罪恶（民二三21）。不是神不看，乃是说看不见。难道神的眼睛还不如我们的么？乃是因为神看见了那属灵的实际。我们顶容易看见今天教会的光景是荒凉的，以为某某弟兄或某某姊妹就是这样的。但是神的儿女如果被主光照的话，就要看见我们有许多的软弱和失败都是虚谎。如果属灵的实际是事实，这些就都是虚谎。好比有一个小孩子跑到马路上去沾了一身的泥，虽然他进来的时候，全身都是脏的，但是我说他是洁白的，是美丽的。不错，他全身都是污秽，但是这些污秽不是长出来的，只要一洗就清洁了。神的儿女要学习，在他没有洗之前，就看见他是好的。污秽乃是虚谎的，他的实际乃是好的。今天教会不像有神所说的那样荣耀，但今天教会却是荣耀的。你如果有属灵的眼光，不洗也能看见她是好的。因此你就也能常常为着教会来感谢神。教会今天是荣耀的，毫无玷污、皱纹等类的病（弗五25~27）。没有玷污，表明是没有罪的。没有皱纹，表明是不老的，常常保持她的新鲜在主面前。神说以弗所教会好，好的是她那属灵的实际。

　　二节下：“你也曾试验那自称为使徒却不是使徒的，看出他们是假的来。”主说试验使徒，就可证明使徒时代以后教会中仍旧有使徒。假若只有十二个使徒，那么只要问他是不是约翰，若不是约翰，就不是使徒；因为当时其余的十一个使徒都已经去世，只剩下约翰一个人了。使徒还需试验，可见十二使徒后还有使徒。

　　四节：“然而有一件事我要责备你，就是你把起初的爱心离弃了。”“起初”这个辞，在希腊文是“proten”。它不只指着时间上的第一，也是表示性质上的第一。路加十五章里，父亲把上好的袍子给浪子穿，那“上好”就是同一个辞。

　　五节下：“你若不悔改，我就临到你那里，把你的灯台从原处挪去。”启示录二、三章的教会，不只是预言中的教会，也是当时亚西亚实在有的七个地方的教会。顶希奇的，就是历史告诉我们，以弗所在这一千多年来，已经没有教会了。灯台已经挪去，连外表也挪去了。现在在哥林多、罗马等地都有教会，唯独以弗所没有。因为她不悔改，所以灯台挪去了。

　　六节：“然而你还有一件可取的事，就是你恨恶尼哥拉一党人的行为，这也是我所恨恶的。”尼哥拉党在教会历史中寻找不到。因为启示录是预言的书，所以我们还得从辞里面去讲究。“尼哥拉”在希腊文是两个辞合成的。“尼哥”就是“征服”或者“在他之上”的意思。“拉”就是“普通百姓”或是“俗人、”“平信徒”的意思。所以“尼哥拉”就是“征服平民，”“爬在平信徒之上”的意思。尼哥拉党就是有一班人高抬自己，过于一班的普通信徒。主在上面，普通信徒在下面；他们在主之下，可是在普通信徒之上。主恨恶尼哥拉党的行为。这一种爬在平信徒之上的行为，是主所不喜悦的。这一种居间阶级的行为，是一件可恨的事。不过在那时才有行为，还没有成为教训。

　　在新约里有一个基本原则，就是所有神的儿女都是神的祭司。神在出埃及十九章呼召以色列人说，“如今你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的；你们要归我作祭司的国度，为圣洁的国民。”（5~6）神起初所定规的，乃是全国皆是祭司。但是不久拜金牛犊的事发生了。摩西摔碎了石版，并且说，谁站在神一边的，要动手杀他的弟兄。那时，利未人站到神的一边来。结果那一天以色列人被杀的约有三千人（出三二25~29）。从此以后，就只有利未人才能作祭司，从祭司的国度变成了祭司的支派。其余的以色列人就不能作祭司，就得倚靠利未人替他们作祭司，旧约祭司的阶级，就是居间的阶级。但是在新约里，彼得说，“唯有你们是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民。”（彼前二9）我们全教会都是祭司，是回到起初的情形去。启示录一章五至六节说，血洗了多少人，祭司也就有多少。祭司乃是料理神的事的；每一个信徒都料理神的事，教会中不应当有居间阶级。教会只有大祭司，就是主耶稣。

　　在教会没有改变之前，全体信徒都办神的事。但是在使徒后开始改变了，人对事奉神的事情渐渐不感兴趣。到了罗马教开始，就是别迦摩的时候，得救的人少而受洗的人多，不信的人把教会充满了。于是就出来了一批“圣品”的人。因为有一班教友不属灵，那就怎么办呢？叫他们放下账簿拿起圣经来讲，有点不顺。所以就寻出一班人来专管属灵的事，其余的人可去作属世的事。这样就产生了“圣品”人，违反了神的意思。神是要所有作世事的人都来作属灵的事。在罗马教里，分饼、按手、施洗等事，都要神甫来作，甚至婚丧等事也都要“圣品”人来作。更正教中则有牧师。有病请医师，诉讼请律师，属灵的事就请牧师。自己呢，可以专心去作属世的事。可是请你记得，在道教里有道士，替人念经；在犹太教里有祭司，替人办属神的事；但是在基督教里，不应该有居间阶级，因为我们自己都是祭司。我们这二十多年来，一直喊“普遍祭司的职分，”就是这个缘故。亚伯能自己献祭，挪亚也能。以色列人起头也能，后来因为金牛犊的事，才不能自己献祭。神说，每一个信徒都能够直接来到神面前。但是现在教会有了居间的人。谁敢去在更正教的教会中站来说，“我感谢神”？那是不行的。今天教会中有尼哥拉的一党，基督教已经变作犹太教了。拒绝居间阶级的，乃是主所喜悦的。血若是洗了你，你就在属灵的事上直接有分。教会是在这个根基上才成立的，否则便是犹太教。所以我们所争的，不只是宗派的问题，乃是血的权利的问题。今天世界上教会分作三大类：一类是世界教会，就是罗马教。一类是国立教会，就像安立甘会、路德会等。一类是独立教会，像卫理会、长老会等等。在罗马教里有神甫制度，在安立甘会里有圣品制度，在独立教会里有牧师制度。我们所看见的，都是有居间的阶级在那里包办属灵的事。但是神所要设立的教会，乃是要能放得进整个福音，没有居间阶级的。凡是把整个福音放下去就要被炸掉的，都算不得是教会。

　　七节上：“圣灵向众教会所说的话，凡有耳的，就应当听。”主对七个教会都有同样的说法，表明不只以弗所教会应当听，所有的教会都得听。

　　七节下：“得胜的，我必将神乐园中生命树的果子赐给他吃。”神对人当初的目的，就是吃生命树的果子。现在神说，我们可以直接来到祂面前，按照神当初的目的而行。问题不是生命树是什么；问题乃是你愿意不愿意遵行神的头一个目的，那就是吃神园中生命树的果子。得胜者才能吃；凡能回到神当初的目的和要求的，他就是得胜者。

　 Scripture Reading: Rev. 1—3; 22:7, 18-19

　The apostle John's writings, whether his Epistles or his Gospel, were always the last in each category. Revelation, of course, was the last of all the books written in the Bible. The Gospels of Matthew, Mark, and Luke were written regarding the behavior of the Lord Jesus on this earth, while the Gospel of John speaks of "He who descended out of heaven, the Son of Man, who is in heaven" (3:13). John wrote at the time when the Gnostics were confusing the Word of God; his writings bring men to heaven to see God's eternal fact in heaven. John brings us out of the realm of man to wholly receive the Son of God. What John wrote has the special feature of bringing us back to the beginning. The Gospel of John tells us that Christ was in the beginning; the Epistles of John speak of the Word of life which was from the beginning; and Revelation brings us to eternity in the future. The Gospel of John shows us the Son of God who was in the flesh—He was in the midst of us, but men mistook Him, thinking that He was only Jesus of Nazareth. Therefore, John showed us that this Jesus who was in the flesh was in the beginning. This is the fact behind the scene. The Epistles of John do likewise. His person is the Son of God, and His office is Christ. But men did not know the Son of God; neither did they know the Christ. So the Epistles of John specially speak of these two points, bringing us back to the fact behind the scene in the beginning. At the time John wrote Revelation, the world was in great confusion, and Caesar of Rome was at his worst. So John brought us into the condition behind the scenes of the future to let us know how God regards the situation of this world. However, in Revelation we see not only the condition of the world, but also the condition of the church. Revelation also shows us what pleases the Lord, what the Lord condemns, and what the Lord's way is for the church, when the outward appearance of the church is extremely confusing. The church in her appearance has many manifestations in history, but what way, what condition, is the Lord's desire? This desire behind the scenes is shown by John.

　In the Bible there are two groups of seven epistles. God used Paul to write the first group—Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, and 1 and 2 Thessalonians—and God used John to write the second group. The first seven Epistles speak of the church in a time of normality; the latter speak of the churches in a time of abnormality. The three Gospels of Matthew, Mark, and Luke are normal, helping men to know God, but the Gospel of John is God's reaction to man's unclearness; that is why it frequently speaks of truth and grace. John's Epistles were also God's reaction to abnormality; that is why they speak of light and love more often. Revelation 2 and 3 are God's dealings with the abnormal conditions of the churches. The first seven Epistles of Paul deal with the normal behavior of the church. Later, the church was not normal; therefore, John wrote the last seven epistles in Revelation. The first seven Epistles contain the truth the church must know; the last seven epistles show the way the church must take. Today if a man really wants to walk in the Lord's way, he must read Revelation 2 and 3. Today the church has problems; therefore, Revelation tells us what to do. If you do not seek the way in Revelation, I do not know how you can be a Christian.

　Furthermore, the first seven Epistles were written before the last hour, while the last seven epistles were written either during or after the last hour. First John 2:18 indicates another time, the last hour. "Young children, it is the last hour; and even as you heard that antichrist is coming, even now many antichrists have come; whereby we know that it is the last hour." If Christians only see the light in the first Epistles, they do not know the will of God in the last hour.

　In the Bible there were three persons with outstanding ministries: Peter, John, and Paul. Second Peter was the last book written by Peter. In this Epistle, Peter brought up the matter of apostasy. Second Timothy was the last book written by Paul. Verse 2 of chapter two says, "And the things which you have heard from me through many witnesses, these commit to faithful men, who will be competent to teach others also." First Timothy 3:15 tells us that the church is the house of God, the pillar and base of the truth, but in 2 Timothy 2:20, Paul says, "But in a great house there are not only gold and silver vessels but also wooden and earthen." The problem is whether a man will cleanse himself from the vessels of dishonor to pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart (vv. 21-22). The Epistles of John were written by John as his last books. He said that the antichrists had already come and that we must keep the Word of God (1 John 2:18, 24; 4:3). I feel burdened to make this matter clear. Generally speaking, the time from the beginning of the church until now is one age—the age of the church. But the problem is not that simple. The normal and the abnormal must be separated. Today the outward appearance of the church is desolate—if we have not seen this fact, there is no need for us to read Revelation. The first seven Epistles (i.e., those written by Paul) deal with the normal. But now the situation is abnormal. What then should we do?

　Indeed, the confusion on the earth does not affect the spiritual reality. God's spiritual reality still remains. But the church in her outward appearance, at least, is confused. The Roman Catholic Church claims that it is the Body of Christ. According to a survey taken in 1914 of Protestantism, there were more than 1500 well-organized denominations, excluding scattered groups, each claiming to be the Body of Christ. Before John, Paul, and Peter passed away, this had already started. Paul wrote to Timothy, saying, "All who are in Asia turned away from me" (2 Tim. 1:15). Even Ephesus was included. In this kind of circumstance, the children of God must seek one thing; that is, how should we follow and serve the Lord? What should we do? When the appearance of the church is desolate, we must ask, "What should we do?" Revelation 2 and 3 give us a way in which to walk. If we are really seeking before God, Revelation 2 and 3 will tell us what to do.

　The first thing we must know when coming to read Revelation is what kind of book it is. Everyone knows that it is a book of prophecies, but if we ask whether the seven churches are prophetic, they dare not say. Chapters one through twenty-two show us that the special feature of Revelation is that it is a book of prophecy in nature. Not only are the seven seals, the seven trumpets, and the seven vials prophetic, but even the seven epistles are prophetic. This book is a book of prophecy. That is why no one dares add anything to it, nor is anyone allowed to take anything from it. Since it is a book of prophecy, we must treat it as prophecy and discover the fulfillment of its prophecy. The nature of the book of Revelation, we must note, is firstly prophetic; secondly, since it is prophecy, it will be fulfilled. At that time there were more than seven churches in Asia. Why then did John speak of only these seven? When he was on the isle of Patmos, he saw only these seven churches because these seven represent all the others. God chose seven churches which have characteristics of mutual affinity and put the prophecy on them.

　On the earth there are seven churches; in heaven there are only seven lampstands. Here is a problem: Whenever there is a church on the earth, there is a lampstand in heaven. The strange thing is that John saw only seven lampstands in heaven. Are there then only seven churches on the earth? It seems that the church in Chungking has been cut off, and the church in Nanking has also been cut off. What should we do? This is why we must remember that this is prophecy. Since it is prophecy, only seven churches were selected. These seven churches are representative of all other churches; there is no number eight to be represented. There are more than seven churches on earth, but these seven are selected as representatives. There are only seven lampstands in heaven, because the history of the seven churches constitutes the complete history of the church.

　We must give special heed to the word in chapter one: "Blessed is he who reads and those who hear the words of the prophecy and keep the things written in it" (v. 3). Revelation 22:7 also says, "Blessed is he who keeps the words of the prophecy of this scroll." We may say that this prophecy is God's commandments. Although outwardly this book is clothed with prophecy, inwardly it is the commandment of God. This is a book for practice, not for study. The prophecy here differs from other prophecies; this one is for man to keep. Between John and us there is a common principle; that is, this prophecy is for us to keep—to keep from beginning to end. How can those who do not want to keep it understand Revelation? How can they understand the seven churches?

　In reading Revelation 2 and 3, we must see not only that this is a prophecy for us to keep, but also that the Lord is the Lord of judgment. The first half of Revelation 1 is the preface to the whole book of Revelation; the last half is the preface to chapters two and three. These two chapters start with the revelation of the Lord Jesus. In 1:13 we see the Lord "clothed with a garment reaching to the feet." The priests wore long garments; here the Lord is the High Priest. The lampstand is in the Holy Place, the light of which will not be extinguished. Its light burns day and night; therefore, the priest must continually trim it and add oil to it in the Holy Place. The Lord Jesus is the High Priest who walks in the midst of the churches to see which lamp is lighted and which one is not. The trimming is the judgment, because judgment begins in the house of God. Christ walks in the midst of the churches doing the work of judgment, and today's judgment is seen from eternity.

　John was the one who was closest to the Lord, because he leaned on the Lord's breast (John 21:20, 24). The Son is in the bosom of the Father, and John was in the bosom of the Son. Yet the day he saw the Lord, he fell at His feet as dead, because He is the Judge. Formerly, we saw Him as the Lord of grace; now we see Him as the Lord of judgment. But the judgment here is the judgment of a priest, for it involves trimming. On that day it will be entirely judgment. Every one of God's children must one day meet the Lord's fearfulness and holiness; then they will no longer reason. Light disposes of all reasons—it not only illuminates; it also kills. The illumination in every part of the Bible kills the natural life of man. Men may have many reasons, but before the Lord they are all gone. All men will fall dead to the ground just as John did. The farther a person is from the Lord, the greater is his self-confidence; but it is impossible for him to bear the light of God. We must be dealt with by God at least once.

　The first part of each epistle tells us who the Lord is, and the word that follows is based on this revelation of the Lord. He who does not know the Lord cannot see the church. The church is the continuation of the cross; there is no such thing as knowing the cross yet not knowing the extension of the cross.

　These seven epistles start with the Lord and end with the call to the overcomers. Who are the overcomers? What are the overcomers? Are they special ones, those who are above the ordinary? In the Bible the meaning of the overcomers is that they are the normal, ordinary ones. Those who are not abnormal during the time of abnormality are the overcomers. Most people are below this level. The overcomers are not above this level, but at this level. God is calling the overcomers today to rise up and walk according to the normal pattern in the beginning. The will of God never changes; it is just like a straight line. Today men fall, fail, and continually go downward; but the overcomers are recovered anew into the will of God.

　Here we see two more matters: First, the church is the golden lampstand, and the Lord walks in the midst of the lampstands; second, the Lord holds the seven stars in His right hand, which are the angels of the seven churches.

　Each of the various kinds of metals spoken of in the Bible has meaning: iron typifies political power, brass typifies judgment, silver typifies redemption, and gold typifies the glory of God. The glory of God is one thing that no one knows or comprehends. Although it is difficult to comprehend the holiness of God, we can still comprehend it. The righteousness of God can also be understood. But the glory of God has never been known, because it is the one characteristic that belongs most uniquely to God. The church is made of gold. The people in the church are born of God, not of blood, not of the will of the flesh, nor of the will of man. The church has absolutely nothing to do with man. Some ask what the work of wood, grass, and stubble is. Wood, grass, and stubble are the works of the flesh. The work of gold, silver, and precious stones is that which is entirely of God.

　These seven epistles were written to the angels of the seven churches, differing from the first seven Epistles written by Paul. Paul wrote to the churches, although we see that there were all the saints, overseers, and deacons, especially in the book to the Philippians. Here the epistles were written to the angels of the seven churches, not directly to the churches. However, they were the words spoken by the Holy Spirit to the churches. The seven stars are the angels of the seven churches. The word angel in Greek is angelos. This word represents one who is a messenger. Many people, after reading Revelation 2 and 3, have tried to find similarities between the last seven epistles and the first seven and have injected all manner of wrong explanations regarding the messengers. Who is this messenger? The messenger spoken of here is singular in number; the epistles were written to a singular messenger. However, this singular number is corporate in nature; that is why, at the end of each epistle, the calling is to the overcomers in plural. This messenger is a corporate messenger who can represent a minority in the whole church. At this point the way of God is different. Formerly, the church stood before the Lord; now the messenger stands before the Lord. The light of the lamp is inferior to the light of the star. The Lord has chosen the inextinguishable starlight and said that this is His messenger. This star is in the Lord's hand. Today a group of people is a messenger in the eyes of the Lord; thus, the nature of the church today is entrusted to them. When the church has a problem before the Lord in her outward appearance, the Lord sees a group of people—a messenger—who can be the representative of the church. Formerly, the representatives of the church were the elders with position and office; now the responsibility of representing the church is given to the spiritual messenger. This messenger is not necessarily the elders or deacons. Today God places the responsibility upon whoever can represent the church. Those who can represent the church have the responsibility committed to them by God. Today it is not a matter of position and office, but of having real spiritual authority before God—to such ones God turns over the responsibility.

　Revelation is written to the "slaves" of God. Therefore, unless you are a slave, you will not be able to understand. He who is not bought with the blood and constrained by love to be a slave cannot understand Revelation.

　John wrote Revelation in A.D. 95 or 96 at the time Domitian was Caesar in Rome. Of the twelve apostles, John was the last to die; therefore, the church of the apostles ended with John. When John was writing, the seven epistles were prophetic. Today when we read the seven epistles, we also must regard them as prophecy. However, when we consider them today, they have already become history. John was looking ahead, while we are looking back.

　Now we will look at the seven churches in the seven epistles one by one.

第一章 以弗所教会

教会的正统