第三章　别迦摩教会

教会的正统

📖 研读 📊 汇集 🇬🇧 English 📋 对照

　　读经：

　　启二12~17：“你要写信给别迦摩教会的使者，说，那有两刃利剑的说，我知道你的居所，就是有撒但座位之处；当我忠心的见证人安提帕在你们中间，撒但所住的地方被杀之时，你还坚守我的名，没有弃绝我的道。然而有几件事我要责备你，因为在你那里，有人服从了巴兰的教训；这巴兰曾教导巴勒将绊脚石放在以色列人面前，叫他们吃祭偶像之物，行奸淫的事。你那里也有人照样服从了尼哥拉一党人的教训。所以你当悔改；若不悔改，我就快临到你那里，用我口中的剑，攻击他们。圣灵向众教会所说的话，凡有耳的，就应当听。得胜的，我必将那隐藏的吗哪赐给他；并赐他一块白石，石上写着新名；除了那领受的以外，没有人能认识。”

　　以弗所教会乃是使徒末期的教会，就是使徒约翰还未离世时的教会，也就是约翰自己所说末时到了的教会，也就是彼得后书和提摩太后书所提起的教会。这个我们已经看过了。过后你就看见教会受逼迫的时代，这就是主所给我们看见士每拿教会的预言。这个我们在上面也已经看过。现在我们要来看别迦摩教会。

　　“别迦摩”这个辞就是“结婚”或是“联结”的意思。在这里你要看见，教会如何的有一个转变。我想在那个时候的信徒，读到别迦摩的时候，也许不大明白是什么意思；但是今天我们回头去看教会的历史，是相当清楚地。吉朋（Edward Gibbon）说，那时若要把罗马城里所有的基督徒都杀光，罗马城就要变成没有人口的城了。所以全世界最大的逼迫还是不能把教会消灭。于是撒但改变了他攻击教会的方法。现今世界不但不反对教会，世界上最大的帝国─罗马，反而接受基督教作国教了。据说康士坦丁作了一个梦，看见一个十字架，并且有字写在上面说，靠着这个记号可以得胜。他打听得知十字架是基督教的记号，所以他就接受基督教作国教。他鼓励人受洗，甚至凡受洗的人可以得着两件白衣和几两银子。教会和世界联合起来了，你就看见教会堕落了。在前一段我们读士每拿是受苦的教会，但是主对她没有责备的话。在这里，别迦摩和世界联合，变成最大的国教。按着人说，是发达了，但是主却不喜悦。因为教会和世界联合，教会的见证就破坏了。教会在世界上是作客旅的。船在水上，可以；水在船里，就不行。

　　十二节下：“那有两刃利剑的，”主说祂自己是有两刃利剑的主，在这里是为审判。

　　十三节：“我知道你的居所，就是有撒但座位之处；当我忠心的见证人安提帕在你们中间，撒但所住的地方被杀之时，你还坚守我的名，没有弃绝我的道。”教会堕落了；但并不是说，教会在那个时代中，从来没有见证。无论在什么情形之下，教会的实际总在。别迦摩是紧紧接着士每拿下来的教会。她所处的是什么种的情形呢？主在这里说，“我知道你的居所，就是有撒但座位之处。”“座位”这辞在希腊文是“thronos，”就是宝座的意思。主承认别迦摩处境的不容易，她就是住在撒但宝座的地方，所以要教会在其上维持一个见证很不容易。在这里有一个人很特别，就是“我忠心的见证人安提帕；”在历史中从来寻不到这个名字。因为这是预言，所以我们就从字里去讲究。“安提”是反对的意思，“帕”是所有的意思。有一个忠心的人，他是安提帕，他是反对这一切的，他是什么都反对的。这并不是说，不管在什么情形之中故意捣乱；乃是说，他站在神的一边来反对一切。当然这人要作殉道者。历史不知道他的名字，但是主却知道。

　　当这忠心的人被杀的时候，“你还坚守我的名，没有弃绝我的信（道）。”一个是主的名，一个是主的信。神的儿女就是神从外邦中拣选出来归于主名下的人。基督教和别的宗教有个基本不同的地方，别的宗教只要接受它的教训就够了，但是基督教若不相信主，就没有意义。主的名就是主的代表。这是一个特点。不只这样，这个名也是告诉我们，祂曾来过，祂已回去，祂是死过又活的，所以留下一个名在我们中间。我们若失去主的名，我们就已经没有见证了。别迦摩接受主的名。有一件事是神的儿女应当特别注意的，就是我们要显出我们是归主名下的人。这个名字是特别的名字，会保守我们不失去见证。

　　祂也说，“你…没有弃绝我的道。”这“道”字在希腊文不是“logos，”而是“pistin。”这字的意思就是“信。”不是普通的信，乃是唯一的信，从所有的信中分别出来的信。主耶稣说，你没有弃绝我的独一无二的信。基督教不是哲学，不是自然科学，不是伦理学，不是心理学。这些不是基督教。就是十条诫命、山上宝训，也不能代表基督教。基督教乃是一种相信，一个相信。相信实在最好翻作信仰，可惜那两个字被许多人用坏了。“你没有弃绝我的信仰，”是什么意思呢？就是“没有弃绝相信我”的意思。神的儿女在地上要维持这个信仰。我们对于主耶稣的信是一点不能改变的。叫我们和世界的人分别的，就是借着这个信。所以“你还坚守我的名，没有弃绝我的信，”这两点是主所赞美的。

　　十四节：“然而有几件事我要责备你，因为在你那里，有人服从了巴兰的教训；这巴兰曾教导巴勒将绊脚石放在以色列人面前，叫他们吃祭偶像之物，行奸淫的事。”巴兰是一个外邦人，不知什么缘故神也称他为先知。好像扫罗一样，神的灵感动他，但是没有进入他的心。因为以色列人一直打胜仗，巴勒惧怕起来，于是请巴兰来，对他说，你是先知，请你咒诅以色列人。巴兰贪爱钱财，想去。神先拦阻他，后来又容让他去。但他是没有办法，他不能咒诅以色列人。在他临走的时候，他因为受了巴勒的钱，又没有替巴勒作事，觉得不好意思，就给摩押人出了一个计谋，教他们的女子去亲近以色列人。于是摩押的女子和以色列人结合，以色列人得了这些女子。这些外邦的女子就把她们的偶像也带了进来，叫以色列人不但犯奸淫，并且拜了偶像。神就发怒，击杀以色列人二万四千人；而摩押却因此得以保存。我们在民数记二十五章，看见摩押女子和以色列人结合；到了三十一章，才知道这个计划是巴兰弄出来的（民三一16。）神给我们看见什么叫作别迦摩，别迦摩的意思就是和世界结婚。本来世界乃是反对教会的，现在世界竟和教会结婚了。我说过多少次，“教会”（ecclesia）的意思是呼召出来的人。不是联合，不是摆在世界里；乃是被分别出来，被呼召出来的，这个才是教会。巴兰的作法，就是破坏教会和世界的分别，结果是拜偶像。

　　在这里，对两件事要特别注意─奸淫和拜偶像。顶特别的，这两件是放在一起说的，哥林多前书也是把这两件摆在一起。因为在肉体中，神所恨恶的，就是这两件事；在属灵的事上，神所恨恶的，也是这两件事。雅各书四章怎么说？“岂不知与世俗为友，就是与神为敌么？”（4。）和世俗联合是神所恨恶的。玛门也是和神对峙的：“你们不能又事奉神，又事奉玛门。”（太六24）人若不事奉这个，就是事奉那个。你们看见一件最重要的事，玛门是和神对立的。许多的偶像都是因着玛门才能存在。今天没有基督徒会去杀人或是拜偶像；但是如果我们贪爱钱财，投靠玛门的势力，这个就等于拜偶像。玛门就是偶像的原则，神要把人从玛门分别出来。你看见奸淫连着就是偶像，和世界的联合连着就是贪爱钱财。我愿意把圣经中相对的方面摆在你们面前；你如果能看见反面，就能看见正面。圣经总是把撒但摆在基督的对面，肉体摆在圣灵的对面，世界和玛门摆在父神的对面。世界是对着父，所以约壹二章说，“人若爱世界，爱父的心就不在他里面了。”（15）玛门是对着神的。人什么时候事奉玛门，什么时候就不能事奉神。

　　巴兰的工作就是世界和教会的联合。需要康士坦丁来高抬我们，这是巴兰的教训。不让巴兰的工作跑进来，没有一件事比这个更难维持。今天神的儿女总是想大、想多，而不注意圣洁和清洁。容让罪恶，容让巴兰的教训，主的名竟被弃绝。

　　主在这里特别提起巴兰，巴兰是头一个把恩赐卖钱的人。在新约里有好几处提起巴兰。彼后二章提起巴兰是那贪爱不义之工价的（15），犹大书又提起巴兰是为利奔跑的（11）。让我们想想看，如果哥林多教会把保罗请来，而说要先谈妥报酬的事，你想可能不可能呢？说耶路撒冷的教会和彼得签合同，每年津贴多少，你怎么想像也不会有这事发生。本来所有为神工作的人，都是靠神过活的人，向人一无所取，也不要外邦人的钱。但是到了康士坦丁的时候，所有事奉神的人，都从国库支取薪金。大概是在主后三百余年，这事就已经实行了。所有的人都支取薪金，巴兰的办法来了。巴兰的办法，在神的定规中是从来没有的。你如果问当日的使徒：你们到底每月拿多少薪水？岂不是笑话！但是今天这种情形，却变成了普遍的情形。我们若能信靠神，就去作工；不能信靠，就不要去作工。我们在神面前要特别注意这件事。

　　十五节：“你那里也有人照样服从了尼哥拉一党人的教训。”立刻底下又说尼哥拉党的事。“照样”这两个字是特别承上文说的。主对巴兰的教训表示反对；照样，主也反对尼哥拉党的教训。在圣经中，神自己定规教会本来该是什么样的情形。请大家看太二十25~28：“耶稣叫了他们来，说，你们知道外邦人有君王为主治理他们，有大臣操权管束他们。只是在你们中间不可这样；你们中间谁愿为大，就必作你们的用人；谁愿为首，就必作你们的仆人；正如人子来，不是要受人的服事，乃是要服事人；并且要舍命，作多人的赎价。”你看见么？教会是主所立的，不许有君王、有大臣，不许有这个阶级。主说谁为大，谁作仆人；谁作用人，谁就为大。大，不是以地位来定规的，乃是以服事来定规的。你若看太二三8~11，就更明显。教会的基本原则是：大家都是弟兄，没有拉比，没有师尊，也没有父。

　　康士坦丁接受基督教的时候，巴兰的教训发生了，并且尼哥拉党的教训也看见了。我们看见有神甫制度。“甫”实在就是父亲的“父。”在这许多父当中，站在上头的是教皇。当人用嘴亲他的脚的时候，口里还要喊着：“我的主。”同时在教廷还有大臣，许多国家都派公使到教廷去。有君王、有大臣，有的人称为父，有的人称为拉比，这一个就是我们所看见的尼哥拉党的教训。为着这个缘故，在世界上有地位、有身分的人都得小心，你不能把世界的东西带到教会里来。你若不能称坐在你旁边卑微的人为弟兄，你就出事了。你坐在弟兄姊妹当中，而你不能作弟兄姊妹，尼哥拉党的人就发生了。“尼哥拉”的“拉”字，不但是有平民之意，也有与专家相对的常人的意思。例如：医生是专家，他们看不是医生的，就称他们为常人；工匠碰着别的工匠是同行，彼此都是专家，碰着不是工匠的人，就称他们为常人、外行人。尼哥拉就是征服常人的意思，就是说有一班人作专家，作内行人，而其余的都是常人，都是外行人。主说，这是祂所“责备”的。

　　以弗所教会和别迦摩教会的情形不一样。以弗所不过只有尼哥拉党的行为，别迦摩是有了尼哥拉党的教训。行为不知道要经过多少时候才会变成教训。如果作出行为，又能讲出道理来，不只能行，并且还从行为产生出理论，那就更进一步了。行为在教训之前，到了教训来的时候，已经坏透了。前几年我遇见一个教友，他娶了妾。有一次有人要我劝他，他不但不以娶妾为不对，并且还把圣经的例子拿出来，遮掩他的罪。娶妾是行为，引圣经就变作教训。今天也是这样，公开的有尼哥拉党的教训了。别迦摩如何弄出这个教训来的呢？我们已经说过，康士坦丁接受基督教作国教，教会就和世界结婚了。只要你是罗马人，都可以受洗，结果教会里充满了不信的人。本来教会都是弟兄，弟兄都是祭司。今天来了这么多的闲杂人；要叫他们事奉神，没有可能。为着便利的缘故，就选出一班人来，说，你们去弄属灵的事吧。其余的人可以仍旧作他们的俗人，常人。许多入教的人根本不认识主耶稣，所以认识主的人就变作专家，就造出一班尼哥拉党的人来了。这是教会和世界结婚必然的结果。尼哥拉党在以弗所不过是一个行为，在别迦摩就已经成为教训了。现在的主张乃是：从今以后，教会变作是专家办的，而不是常人办的。现在的教训乃是：人可以不属灵，宠暔F的事可以托给专家去办，我们俗人只要办理俗事好了。现在的道理乃是：教会有两种人，一种是专办属灵事的人，一种是专办属世事的人。你们普通的俗人，只要来聚会，其余的事可不必管。若有人把林前十四章聚会的原则摆出来，就办不通。巴兰的道理，引进了尼哥拉党的教训。

　　我信这件事是主顶恨恶的，所以我们要特别的注意。我承认有职事。我也承认有保罗的兼织帐棚，也有彼得、雅各、约翰的专心传道。但是今天所说的弟兄的地位，和职事的地位是不发生关系的。在地方的教会中，是地方的信徒出来作执事和长老的。所有的弟兄姊妹都管属灵的事，他们是祭司。长老不是替他们作，长老不过是“监督”而已。至于作工的人来到教会中，只有弟兄的地位。尼哥拉党和弟兄的分别，就在这里。在圣经中乃是神的儿女都作见证，不过使徒多作一点。是多少的分别，不是性质的分别。性质是一样的，度数不一样而已。尼哥拉党的教训却掉一个头，属灵的事是专由一班特殊阶级去作的。这个在神面前是被责备的事。因为如果这样，教会就可以属世界，只要有几个属灵的执事就行了。在教会里拣选几个特别属灵的人，让他们去作属灵的事。他们成了另外一个阶级，包办一切属灵的事。世界教会的神甫制度，国立教会的圣品制度，独立教会的牧师制度，在本质上都是一样的。他们都是尼哥拉党。圣经里只有弟兄。有牧师的恩赐，没有牧师制度。牧师制度是人的遗传。神的儿女若不能回到当初的地位，怎么作也不会好。教会不能与世界联合，不能接纳没有得救的人进来。不然就很容易接受尼哥拉党的教训。人必须与世界分别，才能进入教会。什么时候我们容让一个没有得救的人到教会里来，教会就不是教会，反成世界了。教会的圣洁和分别，是在任何代价之下都得维持的。

　　16节：“所以你当悔改；若不悔改，我就快临到你那里，用我口中的剑，攻击他们。”主在这里说顶厉害的话：你若不悔改，我要用我口中的剑刑罚他们！就是刑罚和审判违背祂的人。求神使我们中间没有尼哥拉党的人！我觉得教会若是属灵，尼哥拉党就不会产生。教会一属世，尼哥拉党就出来。神对以色列人当初的要求是全国都是祭司。是以色列人犯了罪，神才把利未人分别出来作祭司。是在教会属世的时候，才把事奉神的事交给少数的人，现在神要教会中所有的人都作属灵的事。主在七封信里多少次提起祂自己的名字是什么，但是在下文主都没有用祂的名字；只有在这里祂用了祂的名字：“我就快临到你那里，用我口中的剑，攻击他们。”

　　17节：“得胜的，我必将那隐藏的吗哪赐给他；并赐他一块白石，石上写着新名；除了那领受的以外，没有人能认识。”得胜者有两个应许：一是隐藏的吗哪，二是白石。隐藏的吗哪和旷野的吗哪是两件事。以色列百姓在旷野的时候，天天有吗哪降下来给他们吃。到了一个时期，摩西说，要拿一个金罐，盛一满俄梅珥吗哪，藏在约柜内。后代的人问起的时候，就可以告诉他们，神如何在旷野的日子，将吗哪赐下，现在有吗哪在约柜内可以证明（出十六14~35）。后代的人不知道吗哪是怎样的，就可以借着在约柜内的吗哪指示他们，使他们知道是怎么样的。但是吃过吗哪的人，对于隐藏的吗哪，另有一种感觉。他们已经知道这个味道，再看见时，就有一种回忆。未吃过者看见，虽能知道，但却没有回忆。得胜的人，主要将隐藏的吗哪给他吃，意思就是他们要有回忆。所有在神面前的经历，都是有价值，不会失去的。有许多弟兄问我一句话：我们在神面前所经过的，在永世里有没有用处？你如果知道隐藏的吗哪的意思，你就可以知道这些到底有没有用处。我们如果有机会能够看见那“隐藏的吗哪，”就能将“每日的吗哪”的经历温习一遍。我们经过什么种的困难，什么种的流泪，我们今天这些东西就变成以后的温习。在我身上，隐藏的吗哪，萱N是每日的吗哪。从来没有看见过吗哪的人，到那天他们看见隐藏的吗哪，虽然知道这个恩典的带领，但是因为没有吃过，还是没有回味。而那曾吃过的人，却满了回味。隐藏的吗哪，在圣经中是个很大的原则，也是很大的宝贝。有一天我们要吃那天上隐藏的吗哪。如果我们在这里没有伤痕，不是得胜者，没有经过这些事，那么将来就是给我们那隐藏的吗哪，也没有回味和回忆。千万不要说，我们今天所遭遇的是没有意思的。没有一个经历是一个损失的经历。在那一天我们都能够回味。我们不要说在国度里什么都是一样。不一样！地上的经历和那天所要享受的要发生关系。隐藏的吗哪在那懂的人就懂，不懂的就不懂。我们今天经过痛苦和患难，到了那一天，主要擦干我们的眼泪。没有眼泪的人，能晓得擦干眼泪的宝贝么？

　　还有一个赏赐，就是有一块白石，石上写着他新的名字。主赐他一个新的名字，是和他在主面前的情形相合的。有的弟兄要我替他改一个名字，但是我不知道替他改了以后，是否过后还得改。主在这里把名字写在白石上，只有主和你知道。得胜者并不是得着一个特别的名字，乃是得着他所该得的名字。我盼望神开我们的眼睛，使我们知道得胜者的路是什么，使我们能够得着隐藏的吗哪和新的名字。

启2:12

你要写信给在别迦摩的召会的使者，说，那有两刃利剑的，这样说，

启2:13

我知道你的居所，就是有撒但座位之处。你持守着我的名，甚至当我忠信的见证人安提帕在你们中间，撒但所住之处被杀的那些日子，你也没有否认对我的信仰。

启2:14

然而有几件事我要责备你，因为在你那里，有人持守巴兰的教训；这巴兰曾教导巴勒，将绊脚石放在以色列子孙面前，叫他们吃祭偶像之物，并且行淫乱。

启2:15

你那里也有人照样持守尼哥拉党的教训。

启2:16

所以你要悔改；不然，我就快临到你那里，用我口中的剑攻击他们。

启2:17

那灵向众召会所说的话，凡有耳的，就应当听。得胜的，我必将那隐藏的吗哪赐给他，并赐他一块白石，上面写着新名，除了那领受的以外，没有人认识。

------------------------
　　以弗所教会乃是使徒末期的教会，就是使徒约翰还未离世时的教会，也就是约翰自己所说末时到了的教会，也就是彼得后书和提摩太后书所提起的教会。这个我们已经看过了。过后你就看见教会受逼迫的时代，这就是主所给我们看见士每拿教会的预言。这个我们在上面也已经看过。现在我们要来看别迦摩教会。　　“别迦摩”这个辞就是“结婚”或是“联结”的意思。在这里你要看见，教会如何的有一个转变。我想在那个时候的信徒，读到别迦摩的时候，也许不大明白是什么意思；但是今天我们回头去看教会的历史，是相当清楚地。吉朋（Edward Gibbon）说，那时若要把罗马城里所有的基督徒都杀光，罗马城就要变成没有人口的城了。所以全世界最大的逼迫还是不能把教会消灭。于是撒但改变了他攻击教会的方法。现今世界不但不反对教会，世界上最大的帝国─罗马，反而接受基督教作国教了。据说康士坦丁作了一个梦，看见一个十字架，并且有字写在上面说，靠着这个记号可以得胜。他打听得知十字架是基督教的记号，所以他就接受基督教作国教。他鼓励人受洗，甚至凡受洗的人可以得着两件白衣和几两银子。教会和世界联合起来了，你就看见教会堕落了。在前一段我们读士每拿是受苦的教会，但是主对她没有责备的话。在这里，别迦摩和世界联合，变成最大的国教。按着人说，是发达了，但是主却不喜悦。因为教会和世界联合，教会的见证就破坏了。教会在世界上是作客旅的。船在水上，可以；水在船里，就不行。　　十二节下：“那有两刃利剑的，”主说祂自己是有两刃利剑的主，在这里是为审判。　　十三节：“我知道你的居所，就是有撒但座位之处；当我忠心的见证人安提帕在你们中间，撒但所住的地方被杀之时，你还坚守我的名，没有弃绝我的道。”教会堕落了；但并不是说，教会在那个时代中，从来没有见证。无论在什么情形之下，教会的实际总在。别迦摩是紧紧接着士每拿下来的教会。她所处的是什么种的情形呢？主在这里说，“我知道你的居所，就是有撒但座位之处。”“座位”这辞在希腊文是“thronos，”就是宝座的意思。主承认别迦摩处境的不容易，她就是住在撒但宝座的地方，所以要教会在其上维持一个见证很不容易。在这里有一个人很特别，就是“我忠心的见证人安提帕；”在历史中从来寻不到这个名字。因为这是预言，所以我们就从字里去讲究。“安提”是反对的意思，“帕”是所有的意思。有一个忠心的人，他是安提帕，他是反对这一切的，他是什么都反对的。这并不是说，不管在什么情形之中故意捣乱；乃是说，他站在神的一边来反对一切。当然这人要作殉道者。历史不知道他的名字，但是主却知道。　　当这忠心的人被杀的时候，“你还坚守我的名，没有弃绝我的信（道）。”一个是主的名，一个是主的信。神的儿女就是神从外邦中拣选出来归于主名下的人。基督教和别的宗教有个基本不同的地方，别的宗教只要接受它的教训就够了，但是基督教若不相信主，就没有意义。主的名就是主的代表。这是一个特点。不只这样，这个名也是告诉我们，祂曾来过，祂已回去，祂是死过又活的，所以留下一个名在我们中间。我们若失去主的名，我们就已经没有见证了。别迦摩接受主的名。有一件事是神的儿女应当特别注意的，就是我们要显出我们是归主名下的人。这个名字是特别的名字，会保守我们不失去见证。　　祂也说，“你…没有弃绝我的道。”这“道”字在希腊文不是“logos，”而是“pistin。”这字的意思就是“信。”不是普通的信，乃是唯一的信，从所有的信中分别出来的信。主耶稣说，你没有弃绝我的独一无二的信。基督教不是哲学，不是自然科学，不是伦理学，不是心理学。这些不是基督教。就是十条诫命、山上宝训，也不能代表基督教。基督教乃是一种相信，一个相信。相信实在最好翻作信仰，可惜那两个字被许多人用坏了。“你没有弃绝我的信仰，”是什么意思呢？就是“没有弃绝相信我”的意思。神的儿女在地上要维持这个信仰。我们对于主耶稣的信是一点不能改变的。叫我们和世界的人分别的，就是借着这个信。所以“你还坚守我的名，没有弃绝我的信，”这两点是主所赞美的。　　十四节：“然而有几件事我要责备你，因为在你那里，有人服从了巴兰的教训；这巴兰曾教导巴勒将绊脚石放在以色列人面前，叫他们吃祭偶像之物，行奸淫的事。”巴兰是一个外邦人，不知什么缘故神也称他为先知。好像扫罗一样，神的灵感动他，但是没有进入他的心。因为以色列人一直打胜仗，巴勒惧怕起来，于是请巴兰来，对他说，你是先知，请你咒诅以色列人。巴兰贪爱钱财，想去。神先拦阻他，后来又容让他去。但他是没有办法，他不能咒诅以色列人。在他临走的时候，他因为受了巴勒的钱，又没有替巴勒作事，觉得不好意思，就给摩押人出了一个计谋，教他们的女子去亲近以色列人。于是摩押的女子和以色列人结合，以色列人得了这些女子。这些外邦的女子就把她们的偶像也带了进来，叫以色列人不但犯奸淫，并且拜了偶像。神就发怒，击杀以色列人二万四千人；而摩押却因此得以保存。我们在民数记二十五章，看见摩押女子和以色列人结合；到了三十一章，才知道这个计划是巴兰弄出来的（民三一16。）神给我们看见什么叫作别迦摩，别迦摩的意思就是和世界结婚。本来世界乃是反对教会的，现在世界竟和教会结婚了。我说过多少次，“教会”（ecclesia）的意思是呼召出来的人。不是联合，不是摆在世界里；乃是被分别出来，被呼召出来的，这个才是教会。巴兰的作法，就是破坏教会和世界的分别，结果是拜偶像。
--------本段经节汇集--------
民数记二十五章（略，若需要被汇集，请勾选“不忽略整章”）
民数记三十一章（略，若需要被汇集，请勾选“不忽略整章”）

民31:16

这些妇女因巴兰的计谋，叫以色列人在毗珥的事上，对耶和华行事不忠实，以致瘟疫临到耶和华的会众。

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　　在这里，对两件事要特别注意─奸淫和拜偶像。顶特别的，这两件是放在一起说的，哥林多前书也是把这两件摆在一起。因为在肉体中，神所恨恶的，就是这两件事；在属灵的事上，神所恨恶的，也是这两件事。雅各书四章怎么说？“岂不知与世俗为友，就是与神为敌么？”（4。）和世俗联合是神所恨恶的。玛门也是和神对峙的：“你们不能又事奉神，又事奉玛门。”（太六24）人若不事奉这个，就是事奉那个。你们看见一件最重要的事，玛门是和神对立的。许多的偶像都是因着玛门才能存在。今天没有基督徒会去杀人或是拜偶像；但是如果我们贪爱钱财，投靠玛门的势力，这个就等于拜偶像。玛门就是偶像的原则，神要把人从玛门分别出来。你看见奸淫连着就是偶像，和世界的联合连着就是贪爱钱财。我愿意把圣经中相对的方面摆在你们面前；你如果能看见反面，就能看见正面。圣经总是把撒但摆在基督的对面，肉体摆在圣灵的对面，世界和玛门摆在父神的对面。世界是对着父，所以约壹二章说，“人若爱世界，爱父的心就不在他里面了。”（15）玛门是对着神的。人什么时候事奉玛门，什么时候就不能事奉神。
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雅各书四章（略，若需要被汇集，请勾选“不忽略整章”）

雅4:4

你们这些淫乱的人，岂不知与世界为友，就是与神为敌么？所以凡想要与世界为友的，就成了神的仇敌。

太6:24

没有人能事奉两个主；因为他不是恨这个爱那个，就是忠于这个轻视那个。你们不能事奉神，又事奉玛门。

马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
约翰一书二章（略，若需要被汇集，请勾选“不忽略整章”）

约壹2:15

不要爱世界，和世界上的事。人若爱世界，爱父的心就不在他里面了；

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　　巴兰的工作就是世界和教会的联合。需要康士坦丁来高抬我们，这是巴兰的教训。不让巴兰的工作跑进来，没有一件事比这个更难维持。今天神的儿女总是想大、想多，而不注意圣洁和清洁。容让罪恶，容让巴兰的教训，主的名竟被弃绝。　　主在这里特别提起巴兰，巴兰是头一个把恩赐卖钱的人。在新约里有好几处提起巴兰。彼后二章提起巴兰是那贪爱不义之工价的（15），犹大书又提起巴兰是为利奔跑的（11）。让我们想想看，如果哥林多教会把保罗请来，而说要先谈妥报酬的事，你想可能不可能呢？说耶路撒冷的教会和彼得签合同，每年津贴多少，你怎么想像也不会有这事发生。本来所有为神工作的人，都是靠神过活的人，向人一无所取，也不要外邦人的钱。但是到了康士坦丁的时候，所有事奉神的人，都从国库支取薪金。大概是在主后三百余年，这事就已经实行了。所有的人都支取薪金，巴兰的办法来了。巴兰的办法，在神的定规中是从来没有的。你如果问当日的使徒：你们到底每月拿多少薪水？岂不是笑话！但是今天这种情形，却变成了普遍的情形。我们若能信靠神，就去作工；不能信靠，就不要去作工。我们在神面前要特别注意这件事。
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彼得后书二章（略，若需要被汇集，请勾选“不忽略整章”）

彼后2:15

离弃正路而走迷了，随从比珥之子巴兰的路；巴兰曾经贪爱不义的工价，

犹1:11

他们有祸了！因为走了该隐的道路，又为工价向着巴兰的错谬直闯，并在可拉的背叛中灭亡了。

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　　十五节：“你那里也有人照样服从了尼哥拉一党人的教训。”立刻底下又说尼哥拉党的事。“照样”这两个字是特别承上文说的。主对巴兰的教训表示反对；照样，主也反对尼哥拉党的教训。在圣经中，神自己定规教会本来该是什么样的情形。请大家看马太二十章二十五至二十八节：“耶稣叫了他们来，说，你们知道外邦人有君王为主治理他们，有大臣操权管束他们。只是在你们中间不可这样；你们中间谁愿为大，就必作你们的用人；谁愿为首，就必作你们的仆人；正如人子来，不是要受人的服事，乃是要服事人；并且要舍命，作多人的赎价。”你看见么？教会是主所立的，不许有君王、有大臣，不许有这个阶级。主说谁为大，谁作仆人；谁作用人，谁就为大。大，不是以地位来定规的，乃是以服事来定规的。你若看马太二十三章八至十一节，就更明显。教会的基本原则是：大家都是弟兄，没有拉比，没有师尊，也没有父。
--------本段经节汇集--------

太20:25

于是耶稣叫了他们来，说，你们知道外邦人有君王为主治理他们，也有大臣操权管辖他们。

太20:26

但你们中间不是这样；反倒你们中间无论谁想要为大，就必作你们的仆役；

太20:27

你们中间无论谁想要为首，就必作你们的奴仆。

太20:28

正如人子来，不是要受人的服事，乃是要服事人，并且要舍命，作多人的赎价。

太23:8

但你们不要受拉比的称呼，因为只有一位是你们的夫子，你们都是弟兄；

太23:9

也不要称地上的人为父，因为只有一位是你们的父，就是那天上的；

太23:10

也不要受师尊的称呼，因为只有一位是你们的师尊，就是基督。

太23:11

你们中间谁为大，谁就要作你们的仆役。

------------------------
　　康士坦丁接受基督教的时候，巴兰的教训发生了，并且尼哥拉党的教训也看见了。我们看见有神甫制度。“甫”实在就是父亲的“父。”在这许多父当中，站在上头的是教皇。当人用嘴亲他的脚的时候，口里还要喊着：“我的主。”同时在教廷还有大臣，许多国家都派公使到教廷去。有君王、有大臣，有的人称为父，有的人称为拉比，这一个就是我们所看见的尼哥拉党的教训。为着这个缘故，在世界上有地位、有身分的人都得小心，你不能把世界的东西带到教会里来。你若不能称坐在你旁边卑微的人为弟兄，你就出事了。你坐在弟兄姊妹当中，而你不能作弟兄姊妹，尼哥拉党的人就发生了。“尼哥拉”的“拉”字，不但是有平民之意，也有与专家相对的常人的意思。例如：医生是专家，他们看不是医生的，就称他们为常人；工匠碰着别的工匠是同行，彼此都是专家，碰着不是工匠的人，就称他们为常人、外行人。尼哥拉就是征服常人的意思，就是说有一班人作专家，作内行人，而其余的都是常人，都是外行人。主说，这是祂所“责备”的。　　以弗所教会和别迦摩教会的情形不一样。以弗所不过只有尼哥拉党的行为，别迦摩是有了尼哥拉党的教训。行为不知道要经过多少时候才会变成教训。如果作出行为，又能讲出道理来，不只能行，并且还从行为产生出理论，那就更进一步了。行为在教训之前，到了教训来的时候，已经坏透了。前几年我遇见一个教友，他娶了妾。有一次有人要我劝他，他不但不以娶妾为不对，并且还把圣经的例子拿出来，遮掩他的罪。娶妾是行为，引圣经就变作教训。今天也是这样，公开的有尼哥拉党的教训了。别迦摩如何弄出这个教训来的呢？我们已经说过，康士坦丁接受基督教作国教，教会就和世界结婚了。只要你是罗马人，都可以受洗，结果教会里充满了不信的人。本来教会都是弟兄，弟兄都是祭司。今天来了这么多的闲杂人；要叫他们事奉神，没有可能。为着便利的缘故，就选出一班人来，说，你们去弄属灵的事吧。其余的人可以仍旧作他们的俗人，常人。许多入教的人根本不认识主耶稣，所以认识主的人就变作专家，就造出一班尼哥拉党的人来了。这是教会和世界结婚必然的结果。尼哥拉党在以弗所不过是一个行为，在别迦摩就已经成为教训了。现在的主张乃是：从今以后，教会变作是专家办的，而不是常人办的。现在的教训乃是：人可以不属灵，宠暔F的事可以托给专家去办，我们俗人只要办理俗事好了。现在的道理乃是：教会有两种人，一种是专办属灵事的人，一种是专办属世事的人。你们普通的俗人，只要来聚会，其余的事可不必管。若有人把林前十四章聚会的原则摆出来，就办不通。巴兰的道理，引进了尼哥拉党的教训。
--------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”）
哥林多前书十四章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　我信这件事是主顶恨恶的，所以我们要特别的注意。我承认有职事。我也承认有保罗的兼织帐棚，也有彼得、雅各、约翰的专心传道。但是今天所说的弟兄的地位，和职事的地位是不发生关系的。在地方的教会中，是地方的信徒出来作执事和长老的。所有的弟兄姊妹都管属灵的事，他们是祭司。长老不是替他们作，长老不过是“监督”而已。至于作工的人来到教会中，只有弟兄的地位。尼哥拉党和弟兄的分别，就在这里。在圣经中乃是神的儿女都作见证，不过使徒多作一点。是多少的分别，不是性质的分别。性质是一样的，度数不一样而已。尼哥拉党的教训却掉一个头，属灵的事是专由一班特殊阶级去作的。这个在神面前是被责备的事。因为如果这样，教会就可以属世界，只要有几个属灵的执事就行了。在教会里拣选几个特别属灵的人，让他们去作属灵的事。他们成了另外一个阶级，包办一切属灵的事。世界教会的神甫制度，国立教会的圣品制度，独立教会的牧师制度，在本质上都是一样的。他们都是尼哥拉党。圣经里只有弟兄。有牧师的恩赐，没有牧师制度。牧师制度是人的遗传。神的儿女若不能回到当初的地位，怎么作也不会好。教会不能与世界联合，不能接纳没有得救的人进来。不然就很容易接受尼哥拉党的教训。人必须与世界分别，才能进入教会。什么时候我们容让一个没有得救的人到教会里来，教会就不是教会，反成世界了。教会的圣洁和分别，是在任何代价之下都得维持的。　　十六节：“所以你当悔改；若不悔改，我就快临到你那里，用我口中的剑，攻击他们。”主在这里说顶厉害的话：你若不悔改，我要用我口中的剑刑罚他们！就是刑罚和审判违背祂的人。求神使我们中间没有尼哥拉党的人！我觉得教会若是属灵，尼哥拉党就不会产生。教会一属世，尼哥拉党就出来。神对以色列人当初的要求是全国都是祭司。是以色列人犯了罪，神才把利未人分别出来作祭司。是在教会属世的时候，才把事奉神的事交给少数的人，现在神要教会中所有的人都作属灵的事。主在七封信里多少次提起祂自己的名字是什么，但是在下文主都没有用祂的名字；只有在这里祂用了祂的名字：“我就快临到你那里，用我口中的剑，攻击他们。”　　十七节：“得胜的，我必将那隐藏的吗哪赐给他；并赐他一块白石，石上写着新名；除了那领受的以外，没有人能认识。”得胜者有两个应许：一是隐藏的吗哪，二是白石。隐藏的吗哪和旷野的吗哪是两件事。以色列百姓在旷野的时候，天天有吗哪降下来给他们吃。到了一个时期，摩西说，要拿一个金罐，盛一满俄梅珥吗哪，藏在约柜内。后代的人问起的时候，就可以告诉他们，神如何在旷野的日子，将吗哪赐下，现在有吗哪在约柜内可以证明（出十六14~35）。后代的人不知道吗哪是怎样的，就可以借着在约柜内的吗哪指示他们，使他们知道是怎么样的。但是吃过吗哪的人，对于隐藏的吗哪，另有一种感觉。他们已经知道这个味道，再看见时，就有一种回忆。未吃过者看见，虽能知道，但却没有回忆。得胜的人，主要将隐藏的吗哪给他吃，意思就是他们要有回忆。所有在神面前的经历，都是有价值，不会失去的。有许多弟兄问我一句话：我们在神面前所经过的，在永世里有没有用处？你如果知道隐藏的吗哪的意思，你就可以知道这些到底有没有用处。我们如果有机会能够看见那“隐藏的吗哪，”就能将“每日的吗哪”的经历温习一遍。我们经过什么种的困难，什么种的流泪，我们今天这些东西就变成以后的温习。在我身上，隐藏的吗哪，萱N是每日的吗哪。从来没有看见过吗哪的人，到那天他们看见隐藏的吗哪，虽然知道这个恩典的带领，但是因为没有吃过，还是没有回味。而那曾吃过的人，却满了回味。隐藏的吗哪，在圣经中是个很大的原则，也是很大的宝贝。有一天我们要吃那天上隐藏的吗哪。如果我们在这里没有伤痕，不是得胜者，没有经过这些事，那么将来就是给我们那隐藏的吗哪，也没有回味和回忆。千万不要说，我们今天所遭遇的是没有意思的。没有一个经历是一个损失的经历。在那一天我们都能够回味。我们不要说在国度里什么都是一样。不一样！地上的经历和那天所要享受的要发生关系。隐藏的吗哪在那懂的人就懂，不懂的就不懂。我们今天经过痛苦和患难，到了那一天，主要擦干我们的眼泪。没有眼泪的人，能晓得擦干眼泪的宝贝么？
--------本段经节汇集--------

出16:14

露水上升之后，不料，旷野的地面上有细小的圆物，细小如地上的霜。

出16:15

以色列人看见，不知道是什么，就彼此对问说，这是什么？摩西对他们说，这就是耶和华给你们吃的食物。

出16:16

耶和华所吩咐的是这样，你们要按着各人的食量收取；各按自己帐棚里的人数收取，每人一俄梅珥。

出16:17

以色列人就这样行；有多收的，有少收的。

出16:18

及至用俄梅珥量一量，多收的没有余，少收的也没有缺；各人按着自己的食量收取。

出16:19

摩西对他们说，所收的，不许什么人留到早晨。

出16:20

然而他们不听摩西，有人把一些留到早晨，就生虫变臭了；摩西便向他们发怒。

出16:21

他们每日早晨，按着各人的食量收取；日头一发热，就融化了。

出16:22

到第六天，他们收了双倍的食物，每人二俄梅珥。会众的首领都来告诉摩西。

出16:23

摩西对他们说，耶和华这样说，明天是完全安息的日子，是向耶和华守的圣安息日。你们要烤的就烤了，要煮的就煮了，所剩下的要自己保存着，直留到早晨。

出16:24

他们就照摩西的吩咐留到早晨，竟然不变臭，里头也没有虫子。

出16:25

摩西说，你们今天吃这个吧，因为今天是向耶和华守的安息日；你们在田野必找不着了。

出16:26

六天可以收取，第七天乃是安息日，那一天必没有了。

出16:27

第七天，百姓中有人出去收取，什么也找不着。

出16:28

耶和华对摩西说，你们不肯守我的诫命和法度，要到几时呢？

出16:29

看哪，耶和华既将安息日赐给你们，所以第六天祂赐给你们两天的食物；第七天各人要住在自己的地方，不许什么人出去。

出16:30

于是百姓第七天安息了。

出16:31

这食物，以色列家起名叫吗哪，就像芫荽子，是白色的，滋味如同搀蜜的薄饼。

出16:32

摩西说，耶和华所吩咐的是这样，要将一满俄梅珥吗哪留到世世代代，使后人可以看见我当日将你们领出埃及地，在旷野所给你们吃的食物。

出16:33

摩西对亚伦说，你拿一个罐子，盛一满俄梅珥吗哪，存放在耶和华面前，要留到世世代代。

出16:34

亚伦就照耶和华所吩咐摩西的，把吗哪存放在见证的版前保留着。

出16:35

以色列人吃吗哪共四十年，直到进了有人居住之地，就是迦南地的境界。

------------------------
　　还有一个赏赐，就是有一块白石，石上写着他新的名字。主赐他一个新的名字，是和他在主面前的情形相合的。有的弟兄要我替他改一个名字，但是我不知道替他改了以后，是否过后还得改。主在这里把名字写在白石上，只有主和你知道。得胜者并不是得着一个特别的名字，乃是得着他所该得的名字。我盼望神开我们的眼睛，使我们知道得胜者的路是什么，使我们能够得着隐藏的吗哪和新的名字。

　 Scripture Reading: Rev. 2:8-11

　Now we continue by looking at the second church, the church in Smyrna. May God open our eyes that we may see more and neglect nothing. In the history of the church, the churches during the apostolic age and immediately after were greatly persecuted. Suffering is the special feature of the church; therefore, the name of the church here is Smyrna. Smyrna comes from the word myrrh; thus it means suffering and represents the church under persecution.

　This epistle reveals that the name of the Lord Jesus is special and that the reward for the overcomer is also special. The Lord Jesus speaks of Himself as "the First and the Last, who became dead and lived again" (Rev. 2:8). To the overcomer the Lord says that he "shall by no means be hurt of the second death" (v. 11). This proves that life overcomes death. Many people have only seen "living," but they have not seen "living forever and ever" (1:18); neither have they seen "lived again" (2:8). How great this is! On the day of Pentecost the apostle said to the people, "Whom God has raised up, having loosed the pangs of death, since it was not possible for Him to be held by it" (Acts 2:24). Death cannot hold Him. Once all those who are alive go into death, they cannot come out again, but the Lord Jesus cannot be held by death. Death has no strength to hold Him. This is resurrection. His life can endure death; therefore, the principle of resurrection in the Bible becomes very precious. "Who became dead and lived again" proves that life can endure death. God sees the church as a being that can endure death. The gates of Hades are open to the church, but the gates of Hades cannot prevail against her and cannot confine her; thus, the nature of the church is resurrection. Whenever the church loses her power to overcome suffering, she is useless. Many people are finished upon encountering certain matters contrary to their wishes; for them it is just like encountering death. But resurrection does not fear death; suffering only proves that one can endure death. You may think that a certain man will probably be finished after encountering a certain incident, but, no, he passes through and comes out again. That which passes through death and still remains is resurrection.

　Even in our own lives, there are many occasions like this. When we encounter trials and temptations, prayer may cease and it may become difficult to read the Word. The brothers all say that this time we are finished, but not long after, we rise, and the life of God comes forth from us again. That which is finished after death is not resurrection. The church has a basic principle: She is able to pass through death; she cannot be buried. The church in Smyrna especially expresses this truth. If you read the history of martyrdom by Fox, you will see how the church has suffered persecutions and afflictions.

　For example, Polycarp was a bishop of the church at that time, and he was seized by his opponents. Since he was eighty-six years old, they could not bear to put him to death, and they were especially lenient towards him. He only needed to say, "I do not recognize Jesus of Nazareth," and they would have set him free. But he replied, "I cannot deny Him. I have been serving Him for eighty-six years, and in these eighty-six years He has never treated me wrongly. How can I deny Him for the love of my body!" As a result, they carried him to the fire and burned him. While the lower half of his body was withering in the flames, he still could say, "Thank God that I have the opportunity today to be burned by men and to give my life to testify for You."

　There was a sister who was told that if she would only bow to Diana (the idol Artemis in the city of Ephesus, as recorded in Acts 19), she would be released. What did she say? She replied, "Do you ask me to choose between Christ and Diana? I chose Christ the first time, and now you want me to choose again. I still choose Christ." As a result she too was slain. Two sisters who were present said, "So many of God's children have been taken away. Why do we still remain?" Later, they too were taken and put into prison. These sisters witnessed many being devoured by beasts and they said again, "Many have testified with their blood. Why do we testify only with our mouth?" One of these sisters was married, and the other was engaged. Their parents, husband, and fiancé all came to persuade them otherwise. They even brought the child of the married sister, begging them to deny the Lord. But they said, "What can you bring that compares with Christ?" As a result they were dragged out and given to the lions to be devoured. The two sang as they walked until they were torn apart by the beasts.

　How terrible were the persecutions suffered by the church in Smyrna! But no matter what happens, life always revives after it has died. Persecutions only manifest what kind of church the church is. He is "the First and the Last, who became dead and lived again."

　"I know your tribulation and poverty" (Rev. 2:9). You have nothing founded on this earth, but the Lord knows that you are rich. "Do not fear the things that you are about to suffer" (v. 10). The entire church in Smyrna was persecuted, but the life which has died and is now living again can break through all these persecutions. The church in Smyrna was able to endure great persecutions because she knew resurrection. Only resurrection can bring us out of the grave.

　"I know...the slander from those who call themselves Jews and are not" (v. 9). Here we must give heed to the problem of the Jews. The Lord said that the church has tribulation and poverty in her sufferings; these are easy to deal with. But that which comes from within is not easy to deal with. The Jews spoken of here do not refer to the Jews in the world but to the Jews in the church, just as the "people" we saw before in connection with the Nicolaitans did not refer to the people in the world but to the laity in the church. Here the Lord speaks of the Jews who persecuted them. This is the most painful among painful things. In the seven epistles there is a line of opposition. The Nicolaitans are spoken of twice—once to the church in Ephesus and once to the church in Pergamos. The Jews are spoken of twice as well—once here and again to the church in Philadelphia. In the epistle to Pergamos, the teaching of Balaam is referred to, and in the epistle to Thyatira, Jezebel is referred to. All of these constitute the line of opposition. We may ask what the meaning of the Jews is. Is not salvation of the Jews? Why do they speak blasphemy here? For this reason we must know what Judaism is and what the church is.

　There are many essential differences between Judaism and the church. Here I wish to mention four points to which we must give special attention: the temple, the law, the priests, and the promises. As their place of worship, the Jews built a splendid temple on this earth of stone and gold. As their standard of behavior, they have the Ten Commandments and many other regulations. In order to attend to spiritual affairs, they have the office of the priests, a group of special people. Finally, they also have the blessings by which they may prosper on this earth. Please notice that Judaism is an earthly religion on this earth. They have a material temple, regulations of letters, mediatorial priests, and enjoyment on this earth.

　When the Jews entered the land of Canaan, they built the temple. If I am a Jew and want to serve God, I must go to the temple. If I feel I have sinned and need to offer a sacrifice, I must go to the temple to offer the sacrifice. If I feel God has blessed me and I wish to give thanks, I must go to the temple to give thanks. I must go this way all the time. I can only worship God when I get to the temple. This is called the place of worship. The Jews are worshippers, and the temple is the place where they worship. The worshippers and the place of worship are two different things. But is this so in the New Testament? The special feature of the church is that there is no place and no temple, because we, the people, are the temple.

　Ephesians 2:21-22 says, "In whom all the building, being fitted together, is growing into a holy temple in the Lord; in whom you also are being built together into a dwelling place of God in spirit." Have you seen this? The special feature of the church is that your body is the dwelling place of God. Individually speaking, every one of us is the temple of God. Corporately speaking, God builds us up and fits us together to become His dwelling place. There is no place of worship in the church; the place of worship is the worshipper. We carry our place of worship wherever we go. This is basically different from Judaism. The temple in Judaism is a material temple; the temple in the church is a spiritual temple. Someone once calculated the total value of the Jewish temple—it was enough to afford all the people in the world a monetary share. But what about the temple of Christians today? Some are crippled, some are blind, and some are poor, but this is the temple. Today some people say, "If you do not go to the solemn and magnificent temple, at least you need a `church' building." But the church does not have a "church" building. Wherever the believers go, there the church building goes as well. God dwells in men, not in a house. In the church God dwells in man; in Judaism God dwells in a house. Man thinks that he needs a place in order to worship God. Some even call the building the "church." This is Judaism, not the church! The word church in Greek is ekklesia, which means "the called-out ones." The church is a people bought with the precious blood; this is the church. Today we can have the temple upstairs, we can have the temple at the porch of Solomon, we can have the temple at the gate called Beautiful, and we can have the temple downstairs. Judaism has the material place. Who then are the Jews? They are those who bring the material place into the church. If God's children wish to walk in His way, they must ask God to open their eyes so that they may see that the church is spiritual, not material.

　The Jews also have laws and regulations for their daily life (God only uses the law to make men know their sins). Whoever is a Jew must keep the Ten Commandments. But the Lord Jesus says clearly that even if you have kept the Ten Commandments, you still lack one thing (Luke 18:20-22). Judaism has a standard of principles for daily living which is written on tablets of stone. These must be memorized. But there is a problem: If I am literate, I know them; if I am illiterate, I do not know them. If I have a good memory, I can remember them; if I do not have a good memory, I cannot remember them. This is Judaism. The daily-living standard of Judaism is dead; it is something outward. In the church there is no law; rather, its law is in another place. It is not written on tablets of stone but on tablets of the heart. The law of the Spirit of life is within us. The Holy Spirit dwells in us; the Holy Spirit is our law. Read Hebrews 8 and Jeremiah 31. In Hebrews 8:10 God says, "I will impart My laws into their mind, and on their hearts I will inscribe them" (cf. Jer. 31:33). Right or wrong is not on tablets of stone but in the heart. Today our special feature is that the Spirit of God dwells in us.

　I would like to recount a story which expresses this meaning. In Kuling there was a Mr. Yu, an electrician, who had very little schooling. Later, he was saved. When the days grew cold, he was about to drink wine according to his old habit. The meal was ready, the wine was warmed, and he, his wife, and an apprentice were all seated and ready to eat. He started to say grace; yet for some time no sound came forth. At length he said, "Now that I am a Christian, I wonder if it is right for Christians to drink wine. It is too bad Brother Nee has left; otherwise, we could ask him. Let us search the Bible to see if it is all right for Christians to drink wine." So the three of them began to turn the pages of the Bible, but they could find nothing. At last the wife suggested that they take it this time. Later, she said, they could write a letter to me, and if I replied that it is not right to drink, they would quit; if I replied that it is all right to drink, they could continue. So Brother Yu stood again and prepared to say grace. But again no sound came forth for a short while. After this incident I met him, and the matter was brought up. I asked if he actually drank at that time, and he replied, "The `householder' who dwells within me would not allow me to do it; so I did not drink." There is a "householder"—this is a very good statement. If the Holy Spirit disagrees, whatever we may say avails nothing; if the Holy Spirit agrees, whatever we may say also avails nothing. The law becomes an inward matter, not an outward one.

　There are written laws and regulations in Judaism. Today there are also many written rules and regulations in the "church," but this is not the church. Any regulation that is set up outwardly is not the church. We do not have outward laws; our standard of daily living is inward. The tribulation of the church in Smyrna was due to the fact that those who called themselves Jews were imposing Judaistic regulations upon her.

　In Judaism the men who worship and the God who is worshipped are separated and far removed from each other. The distance is Judaism. When man sees the God of Judaism, he will immediately die. How can those in Judaism draw near to God? They must depend upon the priest as a mediator. The priests represent them to God. The people are secular; they can only do secular things and be worldly. But the priests should be entirely holy and attend to holy things. The responsibility of the Jews is to bring the ox or the sheep to the temple. As for the matter of serving God, that is the business of the priests, not the business of the Jews. But in the church it is not so. In the church God not only wants us to bring material things to Him. He also desires that we, the people, come to Him. Today the mediatorial class has been abolished. What were the words of blasphemy spoken by the Jews? Some in the church in Smyrna were saying, "There will be no order at all if the brothers can baptize people, if the brothers can break the bread, and if everything is given to the brothers to do! That would be terrible!" They wanted to establish a mediatorial class.

　Today's Christianity has already been Judaized. Judaism has priests, but Christianity has strict fathers, clergymen who are not as strict, and ordinary pastors in the pastoral system. The fathers, clergymen, and pastors undertake the spiritual things for everyone. Their only expectation from the church members is a donation. We the laity (the common believers) are secular; we can only do secular things and be as worldly as we like. But, brothers and sisters, the church does not have any secular (worldly) people! This does not mean that we do not attend to any secular things, but that the world cannot touch us. In the church everyone is spiritual. Let me tell you, whenever the church comes to the point of having only a handful of people undertake the spiritual things, that church has already fallen. We all know that the Roman Catholic fathers are not allowed to marry, because the more they differ in appearance from human beings, the safer people will feel in entrusting them with spiritual things. The church is nothing like that. The church demands that we offer our whole body to God. This is the only way. Everyone must be serving the Lord. Doing secular things is only for the purpose of taking care of our daily needs.

　We now proceed to the fourth point. The purpose of the Jews in serving God is that they may reap more wheat from the fields and that their oxen and sheep will not drop their young but multiply manyfold, just as in Jacob's case. They are after blessings in this world. God's promises to them are also promises of earth, that among the nations on earth they may be the head and not the tail. But the first promise to the church is that we must take up the cross and follow the Lord. Sometimes when I preach the gospel, men ask, "Will there be any rice to eat when we believe in Jesus?" I have replied, "When you believe in Jesus, the rice-bowl is broken." This is the church. It is not that we will gain more in everything after we believe. Once when I was in Nanking, a certain preacher said in his message, "If you only believe in Jesus, you may not make big money, but you will at least make a fair living." When I heard this, I thought that this was not according to the church. The church does not teach how much we shall gain before God, but how much we will be able to let go before God. The church does not think that suffering is a painful thing; rather, it is a joy. Today these four items—the material temple, the outward laws, the mediatorial priests, and the worldly promises—are in the church. Brothers and sisters, we desire to preach the word of God more. We hope that all the children of God, even though they have secular occupations, will be spiritual men.

　In Revelation 2:9 the Lord speaks a very strong word: "Those who call themselves Jews and are not, but are a synagogue of Satan." The word "synagogue" is especially related to Judaism, just as "shrine" is related to Buddhism, "monastery" to Taoism, and "mosque" to Mohammedanism. A certain brother said that we should not call our meeting place a church assembly hall, but a Christian synagogue. If so, when a Jew passed by, he would greatly misunderstand; for synagogue is a term used exclusively in Judaism. How can we say that there is such a thing as a Christian synagogue and yet not bring in Judaism? The Lord says that they are the synagogue of Satan. The Jews spoken of here refer to the Jews in the church, because they even bring in a "synagogue." May God be merciful to us. We must utterly get rid of all the things of Judaism.

　In the church in Smyrna there was tribulation, poverty, and the slander of the Jews. But what does the Lord say to them? "Do not fear the things that you are about to suffer. Behold, the devil is about to cast some of you into prison that you may be tried" (v. 10). Fear not! Many times if we could only know that something is caused by Satan, the problem would be half settled. It is when we start thinking that it is caused by men that we have difficulty. If we could only know that it is done by the enemy, the problem would be solved and our heart could immediately rest before the Lord.

　"You will have tribulation for ten days" (v. 10). Here we have the problem of "ten days." Many expositors of Revelation and Daniel are accustomed to counting one day as a year. Since they count these ten days as ten years, they look for these ten years in history but find nothing. I personally feel that there is absolutely no scriptural basis for this. There are many places in the Bible where days cannot be reckoned as years. For example, Revelation 12:14 says, "A time and times and half a time," referring to three and a half years, and verse 6 speaks of "a thousand two hundred and sixty days." A Jewish calendar year is 360 days; therefore, 1,260 days are three and a half years. If one day is equivalent to one year, then this would become 1,260 years. If the great tribulation were to last for such a long time, what would people do?

　What then is the actual meaning of ten days? In the Bible ten days are spoken of many times. In Genesis 24:55 there are "ten days." When the servant wanted to take Rebecca with him, Rebecca's brother and mother requested that she stay with them for at least ten days. When Daniel and his friends would not allow themselves to be defiled by the king's food, they asked the officer in charge to try them for ten days (Dan. 1:11-12). So "ten days" in the Bible has a meaning, that is, a very short time. The words which the Lord speaks here have the same meaning. On one hand, this means that there are certain days for our suffering, and that our days of suffering are counted by the Lord. After these days, we shall be released just as Job was. On the other hand, it means that the ten days are a very short time. No matter what trials we pass through before God, they will not last long. When the days are fulfilled, the devil can do nothing. The trials which we suffer will pass quickly.

　"Be faithful unto death, and I will give you the crown of life" (Rev. 2:10). Faithful unto death is a matter both of time and of attitude. The Lord insists that the life of all those who serve Him belongs to Him. This is why we must be faithful even unto death. Whoever is bought with the precious blood belongs to the Lord and must be wholly for the Lord. From the very outset Christ demands our all. Now He says, "Be faithful unto death." As to our attitude, we must be faithful even unto death; as to time, we must be faithful until death. "I will give you the crown of life." The crown is a reward; at that time, life will become a crown.

　"He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall by no means be hurt of the second death" (v. 11). Here it clearly says that not only will we escape the second death, but we will not suffer the hurt of this death, for we have already learned the lesson. Tribulations are severe; if we have not been in tribulations, we never know how terrible they are. Poverty is oppressive; if we have never been poor, we do not know the taste of it. Slander is also oppressive; if we have never been slandered, we do not know its painfulness. It is as if every encounter drags us into death, but as we pass through, we prove that resurrection is a fact. The Lord came out of the grave, and we too will come out. His resurrection life today cannot be drowned, so we dare to say that we too cannot be drowned.

　　读经：

　　启示录二章十二至十七节：“你要写信给别迦摩教会的使者，说，那有两刃利剑的说，我知道你的居所，就是有撒但座位之处；当我忠心的见证人安提帕在你们中间，撒但所住的地方被杀之时，你还坚守我的名，没有弃绝我的道。然而有几件事我要责备你，因为在你那里，有人服从了巴兰的教训；这巴兰曾教导巴勒将绊脚石放在以色列人面前，叫他们吃祭偶像之物，行奸淫的事。你那里也有人照样服从了尼哥拉一党人的教训。所以你当悔改；若不悔改，我就快临到你那里，用我口中的剑，攻击他们。圣灵向众教会所说的话，凡有耳的，就应当听。得胜的，我必将那隐藏的吗哪赐给他；并赐他一块白石，石上写着新名；除了那领受的以外，没有人能认识。”

　　以弗所教会乃是使徒末期的教会，就是使徒约翰还未离世时的教会，也就是约翰自己所说末时到了的教会，也就是彼得后书和提摩太后书所提起的教会。这个我们已经看过了。过后你就看见教会受逼迫的时代，这就是主所给我们看见士每拿教会的预言。这个我们在上面也已经看过。现在我们要来看别迦摩教会。

　　“别迦摩”这个辞就是“结婚”或是“联结”的意思。在这里你要看见，教会如何的有一个转变。我想在那个时候的信徒，读到别迦摩的时候，也许不大明白是什么意思；但是今天我们回头去看教会的历史，是相当清楚地。吉朋（Edward Gibbon）说，那时若要把罗马城里所有的基督徒都杀光，罗马城就要变成没有人口的城了。所以全世界最大的逼迫还是不能把教会消灭。于是撒但改变了他攻击教会的方法。现今世界不但不反对教会，世界上最大的帝国─罗马，反而接受基督教作国教了。据说康士坦丁作了一个梦，看见一个十字架，并且有字写在上面说，靠着这个记号可以得胜。他打听得知十字架是基督教的记号，所以他就接受基督教作国教。他鼓励人受洗，甚至凡受洗的人可以得着两件白衣和几两银子。教会和世界联合起来了，你就看见教会堕落了。在前一段我们读士每拿是受苦的教会，但是主对她没有责备的话。在这里，别迦摩和世界联合，变成最大的国教。按着人说，是发达了，但是主却不喜悦。因为教会和世界联合，教会的见证就破坏了。教会在世界上是作客旅的。船在水上，可以；水在船里，就不行。

　　十二节下：“那有两刃利剑的，”主说祂自己是有两刃利剑的主，在这里是为审判。

　　十三节：“我知道你的居所，就是有撒但座位之处；当我忠心的见证人安提帕在你们中间，撒但所住的地方被杀之时，你还坚守我的名，没有弃绝我的道。”教会堕落了；但并不是说，教会在那个时代中，从来没有见证。无论在什么情形之下，教会的实际总在。别迦摩是紧紧接着士每拿下来的教会。她所处的是什么种的情形呢？主在这里说，“我知道你的居所，就是有撒但座位之处。”“座位”这辞在希腊文是“thronos，”就是宝座的意思。主承认别迦摩处境的不容易，她就是住在撒但宝座的地方，所以要教会在其上维持一个见证很不容易。在这里有一个人很特别，就是“我忠心的见证人安提帕；”在历史中从来寻不到这个名字。因为这是预言，所以我们就从字里去讲究。“安提”是反对的意思，“帕”是所有的意思。有一个忠心的人，他是安提帕，他是反对这一切的，他是什么都反对的。这并不是说，不管在什么情形之中故意捣乱；乃是说，他站在神的一边来反对一切。当然这人要作殉道者。历史不知道他的名字，但是主却知道。

　　当这忠心的人被杀的时候，“你还坚守我的名，没有弃绝我的信（道）。”一个是主的名，一个是主的信。神的儿女就是神从外邦中拣选出来归于主名下的人。基督教和别的宗教有个基本不同的地方，别的宗教只要接受它的教训就够了，但是基督教若不相信主，就没有意义。主的名就是主的代表。这是一个特点。不只这样，这个名也是告诉我们，祂曾来过，祂已回去，祂是死过又活的，所以留下一个名在我们中间。我们若失去主的名，我们就已经没有见证了。别迦摩接受主的名。有一件事是神的儿女应当特别注意的，就是我们要显出我们是归主名下的人。这个名字是特别的名字，会保守我们不失去见证。

　　祂也说，“你…没有弃绝我的道。”这“道”字在希腊文不是“logos，”而是“pistin。”这字的意思就是“信。”不是普通的信，乃是唯一的信，从所有的信中分别出来的信。主耶稣说，你没有弃绝我的独一无二的信。基督教不是哲学，不是自然科学，不是伦理学，不是心理学。这些不是基督教。就是十条诫命、山上宝训，也不能代表基督教。基督教乃是一种相信，一个相信。相信实在最好翻作信仰，可惜那两个字被许多人用坏了。“你没有弃绝我的信仰，”是什么意思呢？就是“没有弃绝相信我”的意思。神的儿女在地上要维持这个信仰。我们对于主耶稣的信是一点不能改变的。叫我们和世界的人分别的，就是借着这个信。所以“你还坚守我的名，没有弃绝我的信，”这两点是主所赞美的。

　　十四节：“然而有几件事我要责备你，因为在你那里，有人服从了巴兰的教训；这巴兰曾教导巴勒将绊脚石放在以色列人面前，叫他们吃祭偶像之物，行奸淫的事。”巴兰是一个外邦人，不知什么缘故神也称他为先知。好像扫罗一样，神的灵感动他，但是没有进入他的心。因为以色列人一直打胜仗，巴勒惧怕起来，于是请巴兰来，对他说，你是先知，请你咒诅以色列人。巴兰贪爱钱财，想去。神先拦阻他，后来又容让他去。但他是没有办法，他不能咒诅以色列人。在他临走的时候，他因为受了巴勒的钱，又没有替巴勒作事，觉得不好意思，就给摩押人出了一个计谋，教他们的女子去亲近以色列人。于是摩押的女子和以色列人结合，以色列人得了这些女子。这些外邦的女子就把她们的偶像也带了进来，叫以色列人不但犯奸淫，并且拜了偶像。神就发怒，击杀以色列人二万四千人；而摩押却因此得以保存。我们在民数记二十五章，看见摩押女子和以色列人结合；到了三十一章，才知道这个计划是巴兰弄出来的（民三一16。）神给我们看见什么叫作别迦摩，别迦摩的意思就是和世界结婚。本来世界乃是反对教会的，现在世界竟和教会结婚了。我说过多少次，“教会”（ecclesia）的意思是呼召出来的人。不是联合，不是摆在世界里；乃是被分别出来，被呼召出来的，这个才是教会。巴兰的作法，就是破坏教会和世界的分别，结果是拜偶像。

　　在这里，对两件事要特别注意─奸淫和拜偶像。顶特别的，这两件是放在一起说的，哥林多前书也是把这两件摆在一起。因为在肉体中，神所恨恶的，就是这两件事；在属灵的事上，神所恨恶的，也是这两件事。雅各书四章怎么说？“岂不知与世俗为友，就是与神为敌么？”（4。）和世俗联合是神所恨恶的。玛门也是和神对峙的：“你们不能又事奉神，又事奉玛门。”（太六24）人若不事奉这个，就是事奉那个。你们看见一件最重要的事，玛门是和神对立的。许多的偶像都是因着玛门才能存在。今天没有基督徒会去杀人或是拜偶像；但是如果我们贪爱钱财，投靠玛门的势力，这个就等于拜偶像。玛门就是偶像的原则，神要把人从玛门分别出来。你看见奸淫连着就是偶像，和世界的联合连着就是贪爱钱财。我愿意把圣经中相对的方面摆在你们面前；你如果能看见反面，就能看见正面。圣经总是把撒但摆在基督的对面，肉体摆在圣灵的对面，世界和玛门摆在父神的对面。世界是对着父，所以约壹二章说，“人若爱世界，爱父的心就不在他里面了。”（15）玛门是对着神的。人什么时候事奉玛门，什么时候就不能事奉神。

　　巴兰的工作就是世界和教会的联合。需要康士坦丁来高抬我们，这是巴兰的教训。不让巴兰的工作跑进来，没有一件事比这个更难维持。今天神的儿女总是想大、想多，而不注意圣洁和清洁。容让罪恶，容让巴兰的教训，主的名竟被弃绝。

　　主在这里特别提起巴兰，巴兰是头一个把恩赐卖钱的人。在新约里有好几处提起巴兰。彼后二章提起巴兰是那贪爱不义之工价的（15），犹大书又提起巴兰是为利奔跑的（11）。让我们想想看，如果哥林多教会把保罗请来，而说要先谈妥报酬的事，你想可能不可能呢？说耶路撒冷的教会和彼得签合同，每年津贴多少，你怎么想像也不会有这事发生。本来所有为神工作的人，都是靠神过活的人，向人一无所取，也不要外邦人的钱。但是到了康士坦丁的时候，所有事奉神的人，都从国库支取薪金。大概是在主后三百余年，这事就已经实行了。所有的人都支取薪金，巴兰的办法来了。巴兰的办法，在神的定规中是从来没有的。你如果问当日的使徒：你们到底每月拿多少薪水？岂不是笑话！但是今天这种情形，却变成了普遍的情形。我们若能信靠神，就去作工；不能信靠，就不要去作工。我们在神面前要特别注意这件事。

　　十五节：“你那里也有人照样服从了尼哥拉一党人的教训。”立刻底下又说尼哥拉党的事。“照样”这两个字是特别承上文说的。主对巴兰的教训表示反对；照样，主也反对尼哥拉党的教训。在圣经中，神自己定规教会本来该是什么样的情形。请大家看马太二十章二十五至二十八节：“耶稣叫了他们来，说，你们知道外邦人有君王为主治理他们，有大臣操权管束他们。只是在你们中间不可这样；你们中间谁愿为大，就必作你们的用人；谁愿为首，就必作你们的仆人；正如人子来，不是要受人的服事，乃是要服事人；并且要舍命，作多人的赎价。”你看见么？教会是主所立的，不许有君王、有大臣，不许有这个阶级。主说谁为大，谁作仆人；谁作用人，谁就为大。大，不是以地位来定规的，乃是以服事来定规的。你若看马太二十三章八至十一节，就更明显。教会的基本原则是：大家都是弟兄，没有拉比，没有师尊，也没有父。

　　康士坦丁接受基督教的时候，巴兰的教训发生了，并且尼哥拉党的教训也看见了。我们看见有神甫制度。“甫”实在就是父亲的“父。”在这许多父当中，站在上头的是教皇。当人用嘴亲他的脚的时候，口里还要喊着：“我的主。”同时在教廷还有大臣，许多国家都派公使到教廷去。有君王、有大臣，有的人称为父，有的人称为拉比，这一个就是我们所看见的尼哥拉党的教训。为着这个缘故，在世界上有地位、有身分的人都得小心，你不能把世界的东西带到教会里来。你若不能称坐在你旁边卑微的人为弟兄，你就出事了。你坐在弟兄姊妹当中，而你不能作弟兄姊妹，尼哥拉党的人就发生了。“尼哥拉”的“拉”字，不但是有平民之意，也有与专家相对的常人的意思。例如：医生是专家，他们看不是医生的，就称他们为常人；工匠碰着别的工匠是同行，彼此都是专家，碰着不是工匠的人，就称他们为常人、外行人。尼哥拉就是征服常人的意思，就是说有一班人作专家，作内行人，而其余的都是常人，都是外行人。主说，这是祂所“责备”的。

　　以弗所教会和别迦摩教会的情形不一样。以弗所不过只有尼哥拉党的行为，别迦摩是有了尼哥拉党的教训。行为不知道要经过多少时候才会变成教训。如果作出行为，又能讲出道理来，不只能行，并且还从行为产生出理论，那就更进一步了。行为在教训之前，到了教训来的时候，已经坏透了。前几年我遇见一个教友，他娶了妾。有一次有人要我劝他，他不但不以娶妾为不对，并且还把圣经的例子拿出来，遮掩他的罪。娶妾是行为，引圣经就变作教训。今天也是这样，公开的有尼哥拉党的教训了。别迦摩如何弄出这个教训来的呢？我们已经说过，康士坦丁接受基督教作国教，教会就和世界结婚了。只要你是罗马人，都可以受洗，结果教会里充满了不信的人。本来教会都是弟兄，弟兄都是祭司。今天来了这么多的闲杂人；要叫他们事奉神，没有可能。为着便利的缘故，就选出一班人来，说，你们去弄属灵的事吧。其余的人可以仍旧作他们的俗人，常人。许多入教的人根本不认识主耶稣，所以认识主的人就变作专家，就造出一班尼哥拉党的人来了。这是教会和世界结婚必然的结果。尼哥拉党在以弗所不过是一个行为，在别迦摩就已经成为教训了。现在的主张乃是：从今以后，教会变作是专家办的，而不是常人办的。现在的教训乃是：人可以不属灵，宠暔F的事可以托给专家去办，我们俗人只要办理俗事好了。现在的道理乃是：教会有两种人，一种是专办属灵事的人，一种是专办属世事的人。你们普通的俗人，只要来聚会，其余的事可不必管。若有人把林前十四章聚会的原则摆出来，就办不通。巴兰的道理，引进了尼哥拉党的教训。

　　我信这件事是主顶恨恶的，所以我们要特别的注意。我承认有职事。我也承认有保罗的兼织帐棚，也有彼得、雅各、约翰的专心传道。但是今天所说的弟兄的地位，和职事的地位是不发生关系的。在地方的教会中，是地方的信徒出来作执事和长老的。所有的弟兄姊妹都管属灵的事，他们是祭司。长老不是替他们作，长老不过是“监督”而已。至于作工的人来到教会中，只有弟兄的地位。尼哥拉党和弟兄的分别，就在这里。在圣经中乃是神的儿女都作见证，不过使徒多作一点。是多少的分别，不是性质的分别。性质是一样的，度数不一样而已。尼哥拉党的教训却掉一个头，属灵的事是专由一班特殊阶级去作的。这个在神面前是被责备的事。因为如果这样，教会就可以属世界，只要有几个属灵的执事就行了。在教会里拣选几个特别属灵的人，让他们去作属灵的事。他们成了另外一个阶级，包办一切属灵的事。世界教会的神甫制度，国立教会的圣品制度，独立教会的牧师制度，在本质上都是一样的。他们都是尼哥拉党。圣经里只有弟兄。有牧师的恩赐，没有牧师制度。牧师制度是人的遗传。神的儿女若不能回到当初的地位，怎么作也不会好。教会不能与世界联合，不能接纳没有得救的人进来。不然就很容易接受尼哥拉党的教训。人必须与世界分别，才能进入教会。什么时候我们容让一个没有得救的人到教会里来，教会就不是教会，反成世界了。教会的圣洁和分别，是在任何代价之下都得维持的。

　　十六节：“所以你当悔改；若不悔改，我就快临到你那里，用我口中的剑，攻击他们。”主在这里说顶厉害的话：你若不悔改，我要用我口中的剑刑罚他们！就是刑罚和审判违背祂的人。求神使我们中间没有尼哥拉党的人！我觉得教会若是属灵，尼哥拉党就不会产生。教会一属世，尼哥拉党就出来。神对以色列人当初的要求是全国都是祭司。是以色列人犯了罪，神才把利未人分别出来作祭司。是在教会属世的时候，才把事奉神的事交给少数的人，现在神要教会中所有的人都作属灵的事。主在七封信里多少次提起祂自己的名字是什么，但是在下文主都没有用祂的名字；只有在这里祂用了祂的名字：“我就快临到你那里，用我口中的剑，攻击他们。”

　　十七节：“得胜的，我必将那隐藏的吗哪赐给他；并赐他一块白石，石上写着新名；除了那领受的以外，没有人能认识。”得胜者有两个应许：一是隐藏的吗哪，二是白石。隐藏的吗哪和旷野的吗哪是两件事。以色列百姓在旷野的时候，天天有吗哪降下来给他们吃。到了一个时期，摩西说，要拿一个金罐，盛一满俄梅珥吗哪，藏在约柜内。后代的人问起的时候，就可以告诉他们，神如何在旷野的日子，将吗哪赐下，现在有吗哪在约柜内可以证明（出十六14~35）。后代的人不知道吗哪是怎样的，就可以借着在约柜内的吗哪指示他们，使他们知道是怎么样的。但是吃过吗哪的人，对于隐藏的吗哪，另有一种感觉。他们已经知道这个味道，再看见时，就有一种回忆。未吃过者看见，虽能知道，但却没有回忆。得胜的人，主要将隐藏的吗哪给他吃，意思就是他们要有回忆。所有在神面前的经历，都是有价值，不会失去的。有许多弟兄问我一句话：我们在神面前所经过的，在永世里有没有用处？你如果知道隐藏的吗哪的意思，你就可以知道这些到底有没有用处。我们如果有机会能够看见那“隐藏的吗哪，”就能将“每日的吗哪”的经历温习一遍。我们经过什么种的困难，什么种的流泪，我们今天这些东西就变成以后的温习。在我身上，隐藏的吗哪，萱N是每日的吗哪。从来没有看见过吗哪的人，到那天他们看见隐藏的吗哪，虽然知道这个恩典的带领，但是因为没有吃过，还是没有回味。而那曾吃过的人，却满了回味。隐藏的吗哪，在圣经中是个很大的原则，也是很大的宝贝。有一天我们要吃那天上隐藏的吗哪。如果我们在这里没有伤痕，不是得胜者，没有经过这些事，那么将来就是给我们那隐藏的吗哪，也没有回味和回忆。千万不要说，我们今天所遭遇的是没有意思的。没有一个经历是一个损失的经历。在那一天我们都能够回味。我们不要说在国度里什么都是一样。不一样！地上的经历和那天所要享受的要发生关系。隐藏的吗哪在那懂的人就懂，不懂的就不懂。我们今天经过痛苦和患难，到了那一天，主要擦干我们的眼泪。没有眼泪的人，能晓得擦干眼泪的宝贝么？

　　还有一个赏赐，就是有一块白石，石上写着他新的名字。主赐他一个新的名字，是和他在主面前的情形相合的。有的弟兄要我替他改一个名字，但是我不知道替他改了以后，是否过后还得改。主在这里把名字写在白石上，只有主和你知道。得胜者并不是得着一个特别的名字，乃是得着他所该得的名字。我盼望神开我们的眼睛，使我们知道得胜者的路是什么，使我们能够得着隐藏的吗哪和新的名字。

　 Scripture Reading: Rev. 2:8-11

　Now we continue by looking at the second church, the church in Smyrna. May God open our eyes that we may see more and neglect nothing. In the history of the church, the churches during the apostolic age and immediately after were greatly persecuted. Suffering is the special feature of the church; therefore, the name of the church here is Smyrna. Smyrna comes from the word myrrh; thus it means suffering and represents the church under persecution.

　This epistle reveals that the name of the Lord Jesus is special and that the reward for the overcomer is also special. The Lord Jesus speaks of Himself as "the First and the Last, who became dead and lived again" (Rev. 2:8). To the overcomer the Lord says that he "shall by no means be hurt of the second death" (v. 11). This proves that life overcomes death. Many people have only seen "living," but they have not seen "living forever and ever" (1:18); neither have they seen "lived again" (2:8). How great this is! On the day of Pentecost the apostle said to the people, "Whom God has raised up, having loosed the pangs of death, since it was not possible for Him to be held by it" (Acts 2:24). Death cannot hold Him. Once all those who are alive go into death, they cannot come out again, but the Lord Jesus cannot be held by death. Death has no strength to hold Him. This is resurrection. His life can endure death; therefore, the principle of resurrection in the Bible becomes very precious. "Who became dead and lived again" proves that life can endure death. God sees the church as a being that can endure death. The gates of Hades are open to the church, but the gates of Hades cannot prevail against her and cannot confine her; thus, the nature of the church is resurrection. Whenever the church loses her power to overcome suffering, she is useless. Many people are finished upon encountering certain matters contrary to their wishes; for them it is just like encountering death. But resurrection does not fear death; suffering only proves that one can endure death. You may think that a certain man will probably be finished after encountering a certain incident, but, no, he passes through and comes out again. That which passes through death and still remains is resurrection.

　Even in our own lives, there are many occasions like this. When we encounter trials and temptations, prayer may cease and it may become difficult to read the Word. The brothers all say that this time we are finished, but not long after, we rise, and the life of God comes forth from us again. That which is finished after death is not resurrection. The church has a basic principle: She is able to pass through death; she cannot be buried. The church in Smyrna especially expresses this truth. If you read the history of martyrdom by Fox, you will see how the church has suffered persecutions and afflictions.

　For example, Polycarp was a bishop of the church at that time, and he was seized by his opponents. Since he was eighty-six years old, they could not bear to put him to death, and they were especially lenient towards him. He only needed to say, "I do not recognize Jesus of Nazareth," and they would have set him free. But he replied, "I cannot deny Him. I have been serving Him for eighty-six years, and in these eighty-six years He has never treated me wrongly. How can I deny Him for the love of my body!" As a result, they carried him to the fire and burned him. While the lower half of his body was withering in the flames, he still could say, "Thank God that I have the opportunity today to be burned by men and to give my life to testify for You."

　There was a sister who was told that if she would only bow to Diana (the idol Artemis in the city of Ephesus, as recorded in Acts 19), she would be released. What did she say? She replied, "Do you ask me to choose between Christ and Diana? I chose Christ the first time, and now you want me to choose again. I still choose Christ." As a result she too was slain. Two sisters who were present said, "So many of God's children have been taken away. Why do we still remain?" Later, they too were taken and put into prison. These sisters witnessed many being devoured by beasts and they said again, "Many have testified with their blood. Why do we testify only with our mouth?" One of these sisters was married, and the other was engaged. Their parents, husband, and fiancé all came to persuade them otherwise. They even brought the child of the married sister, begging them to deny the Lord. But they said, "What can you bring that compares with Christ?" As a result they were dragged out and given to the lions to be devoured. The two sang as they walked until they were torn apart by the beasts.

　How terrible were the persecutions suffered by the church in Smyrna! But no matter what happens, life always revives after it has died. Persecutions only manifest what kind of church the church is. He is "the First and the Last, who became dead and lived again."

　"I know your tribulation and poverty" (Rev. 2:9). You have nothing founded on this earth, but the Lord knows that you are rich. "Do not fear the things that you are about to suffer" (v. 10). The entire church in Smyrna was persecuted, but the life which has died and is now living again can break through all these persecutions. The church in Smyrna was able to endure great persecutions because she knew resurrection. Only resurrection can bring us out of the grave.

　"I know...the slander from those who call themselves Jews and are not" (v. 9). Here we must give heed to the problem of the Jews. The Lord said that the church has tribulation and poverty in her sufferings; these are easy to deal with. But that which comes from within is not easy to deal with. The Jews spoken of here do not refer to the Jews in the world but to the Jews in the church, just as the "people" we saw before in connection with the Nicolaitans did not refer to the people in the world but to the laity in the church. Here the Lord speaks of the Jews who persecuted them. This is the most painful among painful things. In the seven epistles there is a line of opposition. The Nicolaitans are spoken of twice—once to the church in Ephesus and once to the church in Pergamos. The Jews are spoken of twice as well—once here and again to the church in Philadelphia. In the epistle to Pergamos, the teaching of Balaam is referred to, and in the epistle to Thyatira, Jezebel is referred to. All of these constitute the line of opposition. We may ask what the meaning of the Jews is. Is not salvation of the Jews? Why do they speak blasphemy here? For this reason we must know what Judaism is and what the church is.

　There are many essential differences between Judaism and the church. Here I wish to mention four points to which we must give special attention: the temple, the law, the priests, and the promises. As their place of worship, the Jews built a splendid temple on this earth of stone and gold. As their standard of behavior, they have the Ten Commandments and many other regulations. In order to attend to spiritual affairs, they have the office of the priests, a group of special people. Finally, they also have the blessings by which they may prosper on this earth. Please notice that Judaism is an earthly religion on this earth. They have a material temple, regulations of letters, mediatorial priests, and enjoyment on this earth.

　When the Jews entered the land of Canaan, they built the temple. If I am a Jew and want to serve God, I must go to the temple. If I feel I have sinned and need to offer a sacrifice, I must go to the temple to offer the sacrifice. If I feel God has blessed me and I wish to give thanks, I must go to the temple to give thanks. I must go this way all the time. I can only worship God when I get to the temple. This is called the place of worship. The Jews are worshippers, and the temple is the place where they worship. The worshippers and the place of worship are two different things. But is this so in the New Testament? The special feature of the church is that there is no place and no temple, because we, the people, are the temple.

　Ephesians 2:21-22 says, "In whom all the building, being fitted together, is growing into a holy temple in the Lord; in whom you also are being built together into a dwelling place of God in spirit." Have you seen this? The special feature of the church is that your body is the dwelling place of God. Individually speaking, every one of us is the temple of God. Corporately speaking, God builds us up and fits us together to become His dwelling place. There is no place of worship in the church; the place of worship is the worshipper. We carry our place of worship wherever we go. This is basically different from Judaism. The temple in Judaism is a material temple; the temple in the church is a spiritual temple. Someone once calculated the total value of the Jewish temple—it was enough to afford all the people in the world a monetary share. But what about the temple of Christians today? Some are crippled, some are blind, and some are poor, but this is the temple. Today some people say, "If you do not go to the solemn and magnificent temple, at least you need a `church' building." But the church does not have a "church" building. Wherever the believers go, there the church building goes as well. God dwells in men, not in a house. In the church God dwells in man; in Judaism God dwells in a house. Man thinks that he needs a place in order to worship God. Some even call the building the "church." This is Judaism, not the church! The word church in Greek is ekklesia, which means "the called-out ones." The church is a people bought with the precious blood; this is the church. Today we can have the temple upstairs, we can have the temple at the porch of Solomon, we can have the temple at the gate called Beautiful, and we can have the temple downstairs. Judaism has the material place. Who then are the Jews? They are those who bring the material place into the church. If God's children wish to walk in His way, they must ask God to open their eyes so that they may see that the church is spiritual, not material.

　The Jews also have laws and regulations for their daily life (God only uses the law to make men know their sins). Whoever is a Jew must keep the Ten Commandments. But the Lord Jesus says clearly that even if you have kept the Ten Commandments, you still lack one thing (Luke 18:20-22). Judaism has a standard of principles for daily living which is written on tablets of stone. These must be memorized. But there is a problem: If I am literate, I know them; if I am illiterate, I do not know them. If I have a good memory, I can remember them; if I do not have a good memory, I cannot remember them. This is Judaism. The daily-living standard of Judaism is dead; it is something outward. In the church there is no law; rather, its law is in another place. It is not written on tablets of stone but on tablets of the heart. The law of the Spirit of life is within us. The Holy Spirit dwells in us; the Holy Spirit is our law. Read Hebrews 8 and Jeremiah 31. In Hebrews 8:10 God says, "I will impart My laws into their mind, and on their hearts I will inscribe them" (cf. Jer. 31:33). Right or wrong is not on tablets of stone but in the heart. Today our special feature is that the Spirit of God dwells in us.

　I would like to recount a story which expresses this meaning. In Kuling there was a Mr. Yu, an electrician, who had very little schooling. Later, he was saved. When the days grew cold, he was about to drink wine according to his old habit. The meal was ready, the wine was warmed, and he, his wife, and an apprentice were all seated and ready to eat. He started to say grace; yet for some time no sound came forth. At length he said, "Now that I am a Christian, I wonder if it is right for Christians to drink wine. It is too bad Brother Nee has left; otherwise, we could ask him. Let us search the Bible to see if it is all right for Christians to drink wine." So the three of them began to turn the pages of the Bible, but they could find nothing. At last the wife suggested that they take it this time. Later, she said, they could write a letter to me, and if I replied that it is not right to drink, they would quit; if I replied that it is all right to drink, they could continue. So Brother Yu stood again and prepared to say grace. But again no sound came forth for a short while. After this incident I met him, and the matter was brought up. I asked if he actually drank at that time, and he replied, "The `householder' who dwells within me would not allow me to do it; so I did not drink." There is a "householder"—this is a very good statement. If the Holy Spirit disagrees, whatever we may say avails nothing; if the Holy Spirit agrees, whatever we may say also avails nothing. The law becomes an inward matter, not an outward one.

　There are written laws and regulations in Judaism. Today there are also many written rules and regulations in the "church," but this is not the church. Any regulation that is set up outwardly is not the church. We do not have outward laws; our standard of daily living is inward. The tribulation of the church in Smyrna was due to the fact that those who called themselves Jews were imposing Judaistic regulations upon her.

　In Judaism the men who worship and the God who is worshipped are separated and far removed from each other. The distance is Judaism. When man sees the God of Judaism, he will immediately die. How can those in Judaism draw near to God? They must depend upon the priest as a mediator. The priests represent them to God. The people are secular; they can only do secular things and be worldly. But the priests should be entirely holy and attend to holy things. The responsibility of the Jews is to bring the ox or the sheep to the temple. As for the matter of serving God, that is the business of the priests, not the business of the Jews. But in the church it is not so. In the church God not only wants us to bring material things to Him. He also desires that we, the people, come to Him. Today the mediatorial class has been abolished. What were the words of blasphemy spoken by the Jews? Some in the church in Smyrna were saying, "There will be no order at all if the brothers can baptize people, if the brothers can break the bread, and if everything is given to the brothers to do! That would be terrible!" They wanted to establish a mediatorial class.

　Today's Christianity has already been Judaized. Judaism has priests, but Christianity has strict fathers, clergymen who are not as strict, and ordinary pastors in the pastoral system. The fathers, clergymen, and pastors undertake the spiritual things for everyone. Their only expectation from the church members is a donation. We the laity (the common believers) are secular; we can only do secular things and be as worldly as we like. But, brothers and sisters, the church does not have any secular (worldly) people! This does not mean that we do not attend to any secular things, but that the world cannot touch us. In the church everyone is spiritual. Let me tell you, whenever the church comes to the point of having only a handful of people undertake the spiritual things, that church has already fallen. We all know that the Roman Catholic fathers are not allowed to marry, because the more they differ in appearance from human beings, the safer people will feel in entrusting them with spiritual things. The church is nothing like that. The church demands that we offer our whole body to God. This is the only way. Everyone must be serving the Lord. Doing secular things is only for the purpose of taking care of our daily needs.

　We now proceed to the fourth point. The purpose of the Jews in serving God is that they may reap more wheat from the fields and that their oxen and sheep will not drop their young but multiply manyfold, just as in Jacob's case. They are after blessings in this world. God's promises to them are also promises of earth, that among the nations on earth they may be the head and not the tail. But the first promise to the church is that we must take up the cross and follow the Lord. Sometimes when I preach the gospel, men ask, "Will there be any rice to eat when we believe in Jesus?" I have replied, "When you believe in Jesus, the rice-bowl is broken." This is the church. It is not that we will gain more in everything after we believe. Once when I was in Nanking, a certain preacher said in his message, "If you only believe in Jesus, you may not make big money, but you will at least make a fair living." When I heard this, I thought that this was not according to the church. The church does not teach how much we shall gain before God, but how much we will be able to let go before God. The church does not think that suffering is a painful thing; rather, it is a joy. Today these four items—the material temple, the outward laws, the mediatorial priests, and the worldly promises—are in the church. Brothers and sisters, we desire to preach the word of God more. We hope that all the children of God, even though they have secular occupations, will be spiritual men.

　In Revelation 2:9 the Lord speaks a very strong word: "Those who call themselves Jews and are not, but are a synagogue of Satan." The word "synagogue" is especially related to Judaism, just as "shrine" is related to Buddhism, "monastery" to Taoism, and "mosque" to Mohammedanism. A certain brother said that we should not call our meeting place a church assembly hall, but a Christian synagogue. If so, when a Jew passed by, he would greatly misunderstand; for synagogue is a term used exclusively in Judaism. How can we say that there is such a thing as a Christian synagogue and yet not bring in Judaism? The Lord says that they are the synagogue of Satan. The Jews spoken of here refer to the Jews in the church, because they even bring in a "synagogue." May God be merciful to us. We must utterly get rid of all the things of Judaism.

　In the church in Smyrna there was tribulation, poverty, and the slander of the Jews. But what does the Lord say to them? "Do not fear the things that you are about to suffer. Behold, the devil is about to cast some of you into prison that you may be tried" (v. 10). Fear not! Many times if we could only know that something is caused by Satan, the problem would be half settled. It is when we start thinking that it is caused by men that we have difficulty. If we could only know that it is done by the enemy, the problem would be solved and our heart could immediately rest before the Lord.

　"You will have tribulation for ten days" (v. 10). Here we have the problem of "ten days." Many expositors of Revelation and Daniel are accustomed to counting one day as a year. Since they count these ten days as ten years, they look for these ten years in history but find nothing. I personally feel that there is absolutely no scriptural basis for this. There are many places in the Bible where days cannot be reckoned as years. For example, Revelation 12:14 says, "A time and times and half a time," referring to three and a half years, and verse 6 speaks of "a thousand two hundred and sixty days." A Jewish calendar year is 360 days; therefore, 1,260 days are three and a half years. If one day is equivalent to one year, then this would become 1,260 years. If the great tribulation were to last for such a long time, what would people do?

　What then is the actual meaning of ten days? In the Bible ten days are spoken of many times. In Genesis 24:55 there are "ten days." When the servant wanted to take Rebecca with him, Rebecca's brother and mother requested that she stay with them for at least ten days. When Daniel and his friends would not allow themselves to be defiled by the king's food, they asked the officer in charge to try them for ten days (Dan. 1:11-12). So "ten days" in the Bible has a meaning, that is, a very short time. The words which the Lord speaks here have the same meaning. On one hand, this means that there are certain days for our suffering, and that our days of suffering are counted by the Lord. After these days, we shall be released just as Job was. On the other hand, it means that the ten days are a very short time. No matter what trials we pass through before God, they will not last long. When the days are fulfilled, the devil can do nothing. The trials which we suffer will pass quickly.

　"Be faithful unto death, and I will give you the crown of life" (Rev. 2:10). Faithful unto death is a matter both of time and of attitude. The Lord insists that the life of all those who serve Him belongs to Him. This is why we must be faithful even unto death. Whoever is bought with the precious blood belongs to the Lord and must be wholly for the Lord. From the very outset Christ demands our all. Now He says, "Be faithful unto death." As to our attitude, we must be faithful even unto death; as to time, we must be faithful until death. "I will give you the crown of life." The crown is a reward; at that time, life will become a crown.

　"He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall by no means be hurt of the second death" (v. 11). Here it clearly says that not only will we escape the second death, but we will not suffer the hurt of this death, for we have already learned the lesson. Tribulations are severe; if we have not been in tribulations, we never know how terrible they are. Poverty is oppressive; if we have never been poor, we do not know the taste of it. Slander is also oppressive; if we have never been slandered, we do not know its painfulness. It is as if every encounter drags us into death, but as we pass through, we prove that resurrection is a fact. The Lord came out of the grave, and we too will come out. His resurrection life today cannot be drowned, so we dare to say that we too cannot be drowned.

第三章 别迦摩教会

教会的正统