事奉类 › 教会的正统 › 第四章　推雅推喇教会

第四章　推雅推喇教会

教会的正统

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　　读经：
　　启二18~29：“你要写信给推雅推喇教会的使者，说，那眼目如火焰，脚像光明铜的神之子，说，我知道你的行为、爱心、信心、勤劳、忍耐；又知道你末后所行的善事，比起初所行的更多。然而有一件事我要责备你，就是你容让那自称是先知的妇人耶洗别教导我的仆人，引诱他们行奸淫，吃祭偶像之物。我曾给她悔改的机会，她却不肯悔改她的淫行。看哪，我要叫她病卧在床，那些与她行淫的人，若不悔改所行的，我也要叫他们同受大患难。我又要杀死她的儿女，叫众教会知道，我是那察看人肺腑心肠的；并要照你们的行为报应你们各人。至于你们推雅推喇其余的人，就是一切不从那教训，不晓得他们素常所说撒但深奥之理的人；我告诉你们，我不将别的担子放在你们身上。但你们已经有的，总要持守，直等到我来。那得胜又遵守我命令到底的，我要赐给他权柄制伏列国；他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎；像我从我父领受的权柄一样；我又要把晨星赐给他。圣灵向众教会所说的话，凡有耳的，就应当听。”
　　现在我们要接下去看推雅推喇。在这里我要特别的说，使徒时代的教会过去了才有以弗所，以弗所过去了才有士每拿，士每拿过去了才有别迦摩，别迦摩过去了才有推雅推喇。使徒的教会过去了，以弗所的时代过去了，受苦的时代也过去了，别迦摩这个时期也过去了，接下去的是推雅推喇。可是推雅推喇教会是要一直继续到主耶稣再来的。不只推雅推喇，撒狄、非拉铁非和老底嘉，都要继续到主耶稣再来。在前三个教会，都没有提起主耶稣再来；但是在后四个教会，都提到主耶稣再来。老底嘉虽然在字面上没有提到主再来，那是她另有讲究，以后我们要解说的。所以后四个教会，都是一直继续到主耶稣再来的。
　　在圣经中，我们看见“七”的数目是完全的数目。“七”是“三”加上“四”成功的。“三”是神的数目，神自己是三而一的。“四”是神所创造的，就是世界的数目，好像四方、四风、四季等等，都有“四”摆在里面。“七”乃是说把创造者加上被造者。神加上人，就完全了（不过这个完全是属于这世界的。在永世里，神从来不把“七”摆在里头。永世里的完全的数目乃是“十二。”“七”是“三”加“四，”“十二”乃是“三”乘“四。”神和人摆在一起，是这世界上的完全。创造的和被造的联合起来，才成为永远的完全）。“七”这个数目总是“三”和“四。”七个教会乃是分为前三个教会和后四个教会。三个未提主再来，四个提到主再来。三个教会是一群，四个教会又是一群。存留到主耶稣再来的四个教会，头一个就是推雅推喇教会。
　　“推雅推喇”是“香的祭祀”的意思，就是充满了许多的祭祀。在这里，主所说的话越过越重。主说，祂是“那眼目如火焰”的。没有一件东西在祂眼睛之中是能隐藏的。祂乃是光，祂自己就是光照。同时祂说，祂的“脚像光明铜。”铜在圣经是审判的意思。眼所看见的，脚就要审判。这推雅推喇的教会，所有读圣经的人都说，是指着罗马教说的。不是起初与世界结婚时的混乱，这个已经过去了；现在是变成高大，充满异端的祭祀了。有一件事顶希奇，罗马教的基本就是注重行为，注重祭祀。弥撒就是他们的祭祀。
　　在罗马教里，按我们看，没有什么好的，但是神却说：
　　19节：“我知道你的行为、爱心、信心、勤劳、忍耐；又知道你末后所行的善事，比起初所行的更多。”主承认罗马教里面有实际。盖恩夫人、叨尔勒、芬乃伦，都是罗马教的人。我们还能念出许许多多最好的名字来。罗马教中是有许多人认识神的。千万不要误会，以为罗马教里面一个得救的人也没有。请你记得，神在罗马教里还有祂的人。这个我们在神面前千万要看准。
　　我们现在所要注意的，是在外表上，教会荒凉到什么种的情形。我们先看见尼哥拉党的行为，后来看见变成教训。现在呢？主在这里说：
　　20节：“有一件事我要责备你，就是你容让那自称是先知的妇人耶洗别教导我的仆人，引诱他们行奸淫，吃祭偶像之物。”什么叫作耶洗别呢？耶洗别是亚哈的妻子，是从外邦人之地西顿娶来的。耶洗别引诱百姓去拜巴力（王上十六30~32）。巴力是外邦的神，不是以色列的神。她叫人去拜巴力的像。现在的问题不只是偶像，乃是把神换了，把巴力变作自己的神来拜。犹太（以色列）国的历史一直到王上十六章，从来没有人引导犹太（以色列）人犯罪像亚哈的，亚哈是头一个大规模引导百姓去拜外邦的神的。他所犯的罪，连耶罗波安都赶不上。
　　我们在这里注意什么是耶洗别。耶洗别是一个妇人。启示录十七章的妇人是指着罗马教说的。马太十三章的妇人拿面酵来藏在三斗面里（33），又是罗马教。顶自然的，这里的妇人也是代表罗马教。
　　神从来不承认神的子民和外邦人结婚算是正当地，神说这是奸淫。所以耶洗别不是王后，亚哈和耶洗别是行了奸淫。奸淫乃是混乱。在神看来，这里有一个妇人是混乱神的话，混乱神的子民的。这妇人带进来的是异拜的神。我一直对你们说这句话；犯奸淫的结果总是拜偶像。新约里提到耶路撒冷的会议；那会议的结果，就是劝告外邦的众弟兄，不要吃祭偶像的物和行奸淫的事（徒十五）。在这里你就看见，那妇人的奸淫，把偶像带到以色列国来了。
　　亚哈是借着耶洗别和世界联合。无论在什么地方，你们都能看见罗马教与政权联合，总把大使、公使派到各国去。在世界重要的关头，罗马教就起来说话。把教会和世界联合在一起，这是罗马教。他们说他们第一个教皇是彼得。可是我想，彼得要说，我是一个贫穷的拿撒勒人耶稣的门徒，地上的尊荣与我无分。但是罗马教乃是在世界里有地位，受人恭敬的。罗马教在这一千多年来的现象，照着雅各书所说，是最大的奸淫（四4）。在这里我们看见，教会的贞洁失去了。今天有一班人，以为他们有那么多的教友，所以他们能够和人讨价还价。教会能够出来讨价还价，按着人看是高升；但从神看，教会要得着世界所得着的，这是罪。
　　结果呢，拜偶像。事实摆在我们眼前，没有一个教会有像罗马教那么多偶像的。可以说最高等的偶像是罗马教所造的。我曾在罗马住了一个多月，在那时候，我一直觉得一件事：如果他们是基督教，我们的就不是；如果我们的是，他们的就定规不是。两个中间合不起来。顶希奇的，圣经所预言的事，他们都作到了。父有像，子有像，使徒有像，古圣有像。他们拜马利亚，他们拜彼得。在这里你看见耶洗别教导主的仆人行奸淫，吃祭偶像之物。所以提到耶洗别，乃是因为教会将外邦的神带进来了。在彭伯（G. H. Pember）著作的“神秘”（Mystery）那本书上，可以看见这个。他们乃是把外邦的神拿来，给它们挂上基督教的牌子。最明显的就是马利亚的像。有人以为马利亚总是基督教本身所有的。但是事实是这样：希腊有女神，印度有女神，埃及有女神，中国有女神，全世界的宗教都有一个女神，唯独基督教没有。为着无论如何还得有一个女神的缘故，他们就把马利亚拿了出来。其实基督教没有女神，那个女神思想的来源是外邦的。所以这是奸淫加上偶像。这是耶洗别把外邦人的东西挪到以色列国来了！
　　她自称先知，她要讲道，她要教训。教会在主的面前原是站在女人的地位上。什么时候教会有权柄教训，那个就是耶洗别。教会没有话好讲，换一句话说，教会没有道。神的儿子是道，所以只有祂有道。基督是教会的元首，只有祂能讲。什么时候教会说话，那个就是妇人讲道。罗马教就是妇人讲道。罗马教就是教会这样说，不是圣经说，也不是主说。顶希奇，神在这里说，耶洗别作先知，妇人说话。“我的仆人，”是指个别的仆人。每一个信徒，耶洗别都有权柄支配他们。罗马教的人不读圣经，因为怕把神的意思弄错了。只有神甫能明白，只有神甫能说，所以也只有他们定规一切。罗马教基本就是妇人讲道，她定规神的儿女应该怎样，把许多道理都改了。因为她说教会这样说，人非听教会不可。她所注意的，不是人听主，乃是人听教会和教皇。
　　在教会的历史上，有罗马帝国的逼迫，也有罗马教会的逼迫。罗马教会在西班牙逼迫神的儿女时，不知道杀了多少人。他们审问时所用的刑罚，真是残酷到极点。他们把人弄得奄奄一息的时候，就送交政府去办，表明他们没有杀人。他们总是要叫你接受他们的道理。犹太（以色列）国只有－雅各书一个妇人杀先知的，就是耶洗别。在前几世纪中，也不知有多少见证人死在罗马教手里。他们说他们所定规的都是对的，人的思想完全在他们手里。神说推雅推喇的失败，乃是容让耶洗别的教训在他们中间。
　　21节：“我曾给她悔改的机会，她却不肯悔改她的淫行。”他们还是与世界结合，充满世界的行为。
　　22节上：“看哪，我要叫她病卧在床。”不是在棺里，乃是在床上。在棺里就了了，在床上就不了。意思说一辈子都不改。病人好不了了，不能改了。－雅各书一直继续这样，不肯好，这是罗马教的情形。－雅各书一九二六年，墨索里尼和教皇订了协约，把梵谛冈从义大利国分别出来，成为独立国，有她自己的法庭、警察等等。罗马教的信徒逐年都在那里加增。在中国没有一张报纸是更正教办的，但是罗马教却有报纸；人数比更正教多三四倍。在启示录十七章里，我们看见这个教会要发达到什么地步。现在真是越过越强了。不过主对自己的子民说，你们应当从他们中间出来（十八4）。主说，那些与她行淫的和她的儿女怎样呢？
　　22~23节上：“那些与她行淫的人，若不悔改所行的，我也要叫他们同受大患难。我又要杀死她的儿女。”─这几句话，也许是指着神要敌基督和他的党类毁灭罗马教说的；“叫众教会知道，我是那察看人肺腑心肠的；并要照你们的行为报应你们各人。”（23下）
　　24~25节：“至于你们推雅推喇其余的人，就是一切不从那教训，不晓得他们素常所说撒但深奥之理的人；我告诉你们，我不将别的担子放在你们身上。但你们已经有的，总要持守，直等到我来。”“推雅推喇其余的人；”耶洗别虽在，但是，还有其余的人。耶洗别要杀以利亚，以利亚听了灰心。他怎么作呢？他躲起来了。神对他说，“你在这里作什么？”当他发怨言的时候，神说，“我…为自己留下七千人。”（王上十九9~18）这是“推雅推喇其余的人。”在耶洗别活在地上的时候有以利亚，在罗马教里也有许多属主的人。不只在西班牙，在法国、英国，都有多少人被焚烧。有许多人的血流在罗马教会里，这是事实。今天罗马教还是尽他们所能的在逼迫。感谢神，还有“不从那教训，不晓得他们素常所说撒但深奥之理的人。”“深奥”这辞在希腊文是“bathea，”意即奥秘。罗马教顶喜欢用这个辞。他们里面有许多的奥秘，或说深奥的道理。这些道理不是出乎主的，乃是耶洗别的话。主对于一班不跟从这个教训的人，并不将别的担子放在他们身上，只是要持守已经有的。你们所认识的“我的道理，”守着就够了。有了的，不要叫它再失去，“直等到我来。”
　　26~27节：“那得胜又遵守我命令到底的，我要赐给他权柄制伏列国；他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎；像我从我父领受的权柄一样。”这是头一个应许。这是什么意思呢？每一个看羊的人，都有一根杖，羊不好的时候，可以轻轻的打它们。马太十三章说，天使要来，在国度里将那绊倒人的全都除去，乃是用强力将一切不对的都除去（40下~42）。但这并不是说，在千年国里，这些列国就没有存在的了。我们知道还有。这些东西，神要借着铁杖，一一打碎。
　　神所产生的是石头，而人所产生的是砖头。砖头差不多很像石头。巴别塔是用砖头造的。从巴别塔到提摩太后书，凡在那里仿效神的，神说这些是“瓦器。”主说得胜者要牧养列国，把他们像瓦器敲破了。“辖管，”在原文是“牧养。”“牧养”这个辞表明不是立刻的，乃是看见一个打一个，看见一个打一个，这个就是牧养。这样的事也许要一直作，直到把新天新地带进来。国度乃是新天新地的序。在新天新地里，只有义居在其中（彼后三13）。所以这里要有铁杖牧养他们，把他们从人出来的东西都打得粉碎。
　　28节：“我又要把晨星赐给他。”这是第二个应许。晨星就是中国人所谓的启明星，天最黑暗而又快亮的时候，它出现一时，过后太阳就出来了。许多人看见太阳，但是少有人看见晨星。有一天主要被全世界的人看见，如同玛拉基四章所说的，“必有公义的日头出现。”（2）但是，也许大家都看见光的时候，你们在黑暗里已经预先看见了。这个叫作得着晨星。天没有亮的时候，那一段时间真是黑暗。但是，正在那时候，晨星出来了。主应许得胜者要在黑暗极深的时候得着晨星，意思就是看见主，意思就是被提。看见太阳都是在白天；但是看得见晨星的人，乃是在众人都睡觉的时候，特别起来看见的。这就是得胜者的应许。
　　29节：“圣灵向众教会所说的话，凡有耳的，就应当听。”主不只是对罗马教说的，乃是对众教会说的。
　　在过去的三封书信里，得胜者的呼召都是在“凡有耳的，就应当听”之后，都是先有“凡有耳的，”而后有得胜者的应许。但是从推雅推喇起，这个次序就颠倒了。这表明前三个教会是一类，后四个教会又是一类。这两类之中有一个不同的地方。从前是以弗所的历史过去了，才有士每拿；士每拿过去了，才有别迦摩；别迦摩过去了，才有推雅推喇。但是现在并不是推雅推喇过去了，撒狄才来。推雅推喇乃是要继续到主耶稣再来的。也不是撒狄过去了，非拉铁非才来；非拉铁非过去了，老底嘉才来。乃是撒狄尚在的时候，非拉铁非就来了；非拉铁非尚在的时候，老底嘉就来了。撒狄、非拉铁非、老底嘉，也都要继续到主耶稣再来。前三个都是出来又过去了；后四个乃是逐渐出来了，－玛拉基一同继续至主再来为止。
　　读经：　　启示录二章十八至二十九节：“你要写信给推雅推喇教会的使者，说，那眼目如火焰，脚像光明铜的神之子，说，我知道你的行为、爱心、信心、勤劳、忍耐；又知道你末后所行的善事，比起初所行的更多。然而有一件事我要责备你，就是你容让那自称是先知的妇人耶洗别教导我的仆人，引诱他们行奸淫，吃祭偶像之物。我曾给她悔改的机会，她却不肯悔改她的淫行。看哪，我要叫她病卧在床，那些与她行淫的人，若不悔改所行的，我也要叫他们同受大患难。我又要杀死她的儿女，叫众教会知道，我是那察看人肺腑心肠的；并要照你们的行为报应你们各人。至于你们推雅推喇其余的人，就是一切不从那教训，不晓得他们素常所说撒但深奥之理的人；我告诉你们，我不将别的担子放在你们身上。但你们已经有的，总要持守，直等到我来。那得胜又遵守我命令到底的，我要赐给他权柄制伏列国；他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎；像我从我父领受的权柄一样；我又要把晨星赐给他。圣灵向众教会所说的话，凡有耳的，就应当听。”
--------本段经节汇集--------
启2:18  
你要写信给在推雅推喇的召会的使者，说，那眼目如火焰，脚像明亮之铜的神之子，这样说，
启2:19  
我知道你的行为、爱、信、服事、忍耐，也知道你末后所行的，比起初的更多。
启2:20  
然而有一件事我要责备你，就是你容让那自称是女申言者的妇人耶洗别教导我的奴仆，引诱他们行淫乱，并吃祭偶像之物。
启2:21  
我曾给她时间，让她悔改，她却不肯悔改她的淫行。
启2:22  
看哪，我要叫她卧病在床，那些与她行淫的人，若不为她所行的悔改，我也要叫他们受大患难。
启2:23  
我又要用死亡击杀她的儿女，叫众召会都知道，我是那察看人肺腑心肠的；我且要照你们的行为报应你们各人。
启2:24  
至于你们推雅推喇其余的人，就是一切不持有那教训，不明白他们所谓撒但深奥之事的人，我告诉你们，我不将别的重担放在你们身上。
启2:25  
但你们已经有的，总要持守，直等到我来。
启2:26  
得胜的，又守住我的工作到底的，我要赐给他权柄制伏列国；
启2:27  
他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎，像我从我父领受的权柄一样；
启2:28  
我又要把晨星赐给他。
启2:29  
那灵向众召会所说的话，凡有耳的，就应当听。
------------------------
　　现在我们要接下去看推雅推喇。在这里我要特别的说，使徒时代的教会过去了才有以弗所，以弗所过去了才有士每拿，士每拿过去了才有别迦摩，别迦摩过去了才有推雅推喇。使徒的教会过去了，以弗所的时代过去了，受苦的时代也过去了，别迦摩这个时期也过去了，接下去的是推雅推喇。可是推雅推喇教会是要一直继续到主耶稣再来的。不只推雅推喇，撒狄、非拉铁非和老底嘉，都要继续到主耶稣再来。在前三个教会，都没有提起主耶稣再来；但是在后四个教会，都提到主耶稣再来。老底嘉虽然在字面上没有提到主再来，那是她另有讲究，以后我们要解说的。所以后四个教会，都是一直继续到主耶稣再来的。　　在圣经中，我们看见“七”的数目是完全的数目。“七”是“三”加上“四”成功的。“三”是神的数目，神自己是三而一的。“四”是神所创造的，就是世界的数目，好像四方、四风、四季等等，都有“四”摆在里面。“七”乃是说把创造者加上被造者。神加上人，就完全了（不过这个完全是属于这世界的。在永世里，神从来不把“七”摆在里头。永世里的完全的数目乃是“十二。”“七”是“三”加“四，”“十二”乃是“三”乘“四。”神和人摆在一起，是这世界上的完全。创造的和被造的联合起来，才成为永远的完全）。“七”这个数目总是“三”和“四。”七个教会乃是分为前三个教会和后四个教会。三个未提主再来，四个提到主再来。三个教会是一群，四个教会又是一群。存留到主耶稣再来的四个教会，头一个就是推雅推喇教会。　　“推雅推喇”是“香的祭祀”的意思，就是充满了许多的祭祀。在这里，主所说的话越过越重。主说，祂是“那眼目如火焰”的。没有一件东西在祂眼睛之中是能隐藏的。祂乃是光，祂自己就是光照。同时祂说，祂的“脚像光明铜。”铜在圣经是审判的意思。眼所看见的，脚就要审判。这推雅推喇的教会，所有读圣经的人都说，是指着罗马教说的。不是起初与世界结婚时的混乱，这个已经过去了；现在是变成高大，充满异端的祭祀了。有一件事顶希奇，罗马教的基本就是注重行为，注重祭祀。弥撒就是他们的祭祀。　　在罗马教里，按我们看，没有什么好的，但是神却说：　　十九节：“我知道你的行为、爱心、信心、勤劳、忍耐；又知道你末后所行的善事，比起初所行的更多。”主承认罗马教里面有实际。盖恩夫人、叨尔勒、芬乃伦，都是罗马教的人。我们还能念出许许多多最好的名字来。罗马教中是有许多人认识神的。千万不要误会，以为罗马教里面一个得救的人也没有。请你记得，神在罗马教里还有祂的人。这个我们在神面前千万要看准。　　我们现在所要注意的，是在外表上，教会荒凉到什么种的情形。我们先看见尼哥拉党的行为，后来看见变成教训。现在呢？主在这里说：　　二十节：“有一件事我要责备你，就是你容让那自称是先知的妇人耶洗别教导我的仆人，引诱他们行奸淫，吃祭偶像之物。”什么叫作耶洗别呢？耶洗别是亚哈的妻子，是从外邦人之地西顿娶来的。耶洗别引诱百姓去拜巴力（王上十六30~32）。巴力是外邦的神，不是以色列的神。她叫人去拜巴力的像。现在的问题不只是偶像，乃是把神换了，把巴力变作自己的神来拜。犹太（以色列）国的历史一直到王上十六章，从来没有人引导犹太（以色列）人犯罪像亚哈的，亚哈是头一个大规模引导百姓去拜外邦的神的。他所犯的罪，连耶罗波安都赶不上。
--------本段经节汇集--------
王上16:30  
暗利的儿子亚哈，行耶和华眼中看为恶的事，比他以前的诸王更甚。
王上16:31  
他行在尼八的儿子耶罗波安的罪中，还以为轻，又娶了西顿人的王谒巴力的女儿耶洗别为妻，去事奉敬拜巴力，
王上16:32  
在撒玛利亚建造巴力的庙，在庙里为巴力立了坛。
列王纪上十六章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　我们在这里注意什么是耶洗别。耶洗别是一个妇人。启示录十七章的妇人是指着罗马教说的。马太十三章的妇人拿面酵来藏在三斗面里（33），又是罗马教。顶自然的，这里的妇人也是代表罗马教。
--------本段经节汇集--------
启示录十七章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音十三章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音三章（略，若需要被汇集，请勾选“不忽略整章”）
太13:33  
祂对他们另讲一个比喻说，诸天的国好像面酵，有妇人拿去藏在三斗面里，直到全团都发了酵。
------------------------
　　神从来不承认神的子民和外邦人结婚算是正当地，神说这是奸淫。所以耶洗别不是王后，亚哈和耶洗别是行了奸淫。奸淫乃是混乱。在神看来，这里有一个妇人是混乱神的话，混乱神的子民的。这妇人带进来的是异拜的神。我一直对你们说这句话；犯奸淫的结果总是拜偶像。新约里提到耶路撒冷的会议；那会议的结果，就是劝告外邦的众弟兄，不要吃祭偶像的物和行奸淫的事（徒十五）。在这里你就看见，那妇人的奸淫，把偶像带到以色列国来了。　　亚哈是借着耶洗别和世界联合。无论在什么地方，你们都能看见罗马教与政权联合，总把大使、公使派到各国去。在世界重要的关头，罗马教就起来说话。把教会和世界联合在一起，这是罗马教。他们说他们第一个教皇是彼得。可是我想，彼得要说，我是一个贫穷的拿撒勒人耶稣的门徒，地上的尊荣与我无分。但是罗马教乃是在世界里有地位，受人恭敬的。罗马教在这一千多年来的现象，照着雅各书所说，是最大的奸淫（四4）。在这里我们看见，教会的贞洁失去了。今天有一班人，以为他们有那么多的教友，所以他们能够和人讨价还价。教会能够出来讨价还价，按着人看是高升；但从神看，教会要得着世界所得着的，这是罪。
--------本段经节汇集--------
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。
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　　结果呢，拜偶像。事实摆在我们眼前，没有一个教会有像罗马教那么多偶像的。可以说最高等的偶像是罗马教所造的。我曾在罗马住了一个多月，在那时候，我一直觉得一件事：如果他们是基督教，我们的就不是；如果我们的是，他们的就定规不是。两个中间合不起来。顶希奇的，圣经所预言的事，他们都作到了。父有像，子有像，使徒有像，古圣有像。他们拜马利亚，他们拜彼得。在这里你看见耶洗别教导主的仆人行奸淫，吃祭偶像之物。所以提到耶洗别，乃是因为教会将外邦的神带进来了。在彭伯（G. H. Pember）著作的“神秘”（Mystery）那本书上，可以看见这个。他们乃是把外邦的神拿来，给它们挂上基督教的牌子。最明显的就是马利亚的像。有人以为马利亚总是基督教本身所有的。但是事实是这样：希腊有女神，印度有女神，埃及有女神，中国有女神，全世界的宗教都有一个女神，唯独基督教没有。为着无论如何还得有一个女神的缘故，他们就把马利亚拿了出来。其实基督教没有女神，那个女神思想的来源是外邦的。所以这是奸淫加上偶像。这是耶洗别把外邦人的东西挪到以色列国来了！　　她自称先知，她要讲道，她要教训。教会在主的面前原是站在女人的地位上。什么时候教会有权柄教训，那个就是耶洗别。教会没有话好讲，换一句话说，教会没有道。神的儿子是道，所以只有祂有道。基督是教会的元首，只有祂能讲。什么时候教会说话，那个就是妇人讲道。罗马教就是妇人讲道。罗马教就是教会这样说，不是圣经说，也不是主说。顶希奇，神在这里说，耶洗别作先知，妇人说话。“我的仆人，”是指个别的仆人。每一个信徒，耶洗别都有权柄支配他们。罗马教的人不读圣经，因为怕把神的意思弄错了。只有神甫能明白，只有神甫能说，所以也只有他们定规一切。罗马教基本就是妇人讲道，她定规神的儿女应该怎样，把许多道理都改了。因为她说教会这样说，人非听教会不可。她所注意的，不是人听主，乃是人听教会和教皇。　　在教会的历史上，有罗马帝国的逼迫，也有罗马教会的逼迫。罗马教会在西班牙逼迫神的儿女时，不知道杀了多少人。他们审问时所用的刑罚，真是残酷到极点。他们把人弄得奄奄一息的时候，就送交政府去办，表明他们没有杀人。他们总是要叫你接受他们的道理。犹太（以色列）国只有一个妇人杀先知的，就是耶洗别。在前几世纪中，也不知有多少见证人死在罗马教手里。他们说他们所定规的都是对的，人的思想完全在他们手里。神说推雅推喇的失败，乃是容让耶洗别的教训在他们中间。　　二十一节：“我曾给她悔改的机会，她却不肯悔改她的淫行。”他们还是与世界结合，充满世界的行为。　　二十二节上：“看哪，我要叫她病卧在床。”不是在棺里，乃是在床上。在棺里就了了，在床上就不了。意思说一辈子都不改。病人好不了了，不能改了。一直继续这样，不肯好，这是罗马教的情形。一九二六年，墨索里尼和教皇订了协约，把梵谛冈从义大利国分别出来，成为独立国，有她自己的法庭、警察等等。罗马教的信徒逐年都在那里加增。在中国没有一张报纸是更正教办的，但是罗马教却有报纸；人数比更正教多三四倍。在启示录十七章里，我们看见这个教会要发达到什么地步。现在真是越过越强了。不过主对自己的子民说，你们应当从他们中间出来（十八4）。主说，那些与她行淫的和她的儿女怎样呢？
--------本段经节汇集--------
启示录十七章（略，若需要被汇集，请勾选“不忽略整章”）
启18:4  
我又听见从天上另有声音说，我的民，你们要从那城出来，免得有分于她的罪，受她所受的灾害。
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　　二十二节下至二十三节上：“那些与她行淫的人，若不悔改所行的，我也要叫他们同受大患难。我又要杀死她的儿女。”─这几句话，也许是指着神要敌基督和他的党类毁灭罗马教说的；“叫众教会知道，我是那察看人肺腑心肠的；并要照你们的行为报应你们各人。”（23下）　　二十四至二十五节：“至于你们推雅推喇其余的人，就是一切不从那教训，不晓得他们素常所说撒但深奥之理的人；我告诉你们，我不将别的担子放在你们身上。但你们已经有的，总要持守，直等到我来。”“推雅推喇其余的人；”耶洗别虽在，但是，还有其余的人。耶洗别要杀以利亚，以利亚听了灰心。他怎么作呢？他躲起来了。神对他说，“你在这里作什么？”当他发怨言的时候，神说，“我…为自己留下七千人。”（王上十九9~18）这是“推雅推喇其余的人。”在耶洗别活在地上的时候有以利亚，在罗马教里也有许多属主的人。不只在西班牙，在法国、英国，都有多少人被焚烧。有许多人的血流在罗马教会里，这是事实。今天罗马教还是尽他们所能的在逼迫。感谢神，还有“不从那教训，不晓得他们素常所说撒但深奥之理的人。”“深奥”这辞在希腊文是“bathea，”意即奥秘。罗马教顶喜欢用这个辞。他们里面有许多的奥秘，或说深奥的道理。这些道理不是出乎主的，乃是耶洗别的话。主对于一班不跟从这个教训的人，并不将别的担子放在他们身上，只是要持守已经有的。你们所认识的“我的道理，”守着就够了。有了的，不要叫它再失去，“直等到我来。”
--------本段经节汇集--------
王上19:9  
他在那里进了一个洞，就住在洞中。耶和华的话临到他，说，以利亚啊，你在这里作什么？
王上19:10  
他说，我为耶和华万军之神大发妒忌；因为以色列人背弃了你的约，拆毁了你的坛，用刀杀了你的申言者，只剩下我一个人，他们还寻索要夺我的命。
王上19:11  
耶和华说，你出来站在山上，在我耶和华面前。那时耶和华从那里经过，在祂面前有烈风大作，崩山碎石，耶和华却不在风中；风后地震，耶和华却不在其中；
王上19:12  
地震后有火，耶和华也不在火中；火后有微小柔细的声音。
王上19:13  
以利亚听见，就用外衣蒙上脸，出来站在洞口。有声音向他说，以利亚啊，你在这里作什么？
王上19:14  
他说，我为耶和华万军之神大发妒忌；因为以色列人背弃了你的约，拆毁了你的坛，用刀杀了你的申言者，只剩下我一个人，他们还寻索要夺我的命。
王上19:15  
耶和华对他说，你去吧，从你的原路回大马色的旷野去；到了那里，就要膏哈薛作亚兰王，
王上19:16  
又膏宁示的孙子耶户作以色列王，并膏亚伯米何拉人沙法的儿子以利沙作申言者接续你。
王上19:17  
将来躲过哈薛之刀的，必被耶户所杀；躲过耶户之刀的，必被以利沙所杀。
王上19:18  
但我在以色列中为自己留下了七千人，都是未曾向巴力屈膝，未曾与巴力亲嘴的。
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　　二十六至二十七节：“那得胜又遵守我命令到底的，我要赐给他权柄制伏列国；他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎；像我从我父领受的权柄一样。”这是头一个应许。这是什么意思呢？每一个看羊的人，都有一根杖，羊不好的时候，可以轻轻的打它们。马太十三章说，天使要来，在国度里将那绊倒人的全都除去，乃是用强力将一切不对的都除去（40下~42）。但这并不是说，在千年国里，这些列国就没有存在的了。我们知道还有。这些东西，神要借着铁杖，一一打碎。
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马太福音十三章（略，若需要被汇集，请勾选“不忽略整章”）
太13:40  
所以稗子怎样被薅集，且被火焚烧，在这世代的终结，也要如此。
太13:41  
人子要差遣祂的使者，从祂的国里薅集一切绊跌人的事，和行不法的人，
太13:42  
且要把他们丢到火炉里，在那里必要哀哭切齿了。
马太福音一一章数中文数字表述不正确（一一）导致计算不出来，请检查。
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　　神所产生的是石头，而人所产生的是砖头。砖头差不多很像石头。巴别塔是用砖头造的。从巴别塔到提摩太后书，凡在那里仿效神的，神说这些是“瓦器。”主说得胜者要牧养列国，把他们像瓦器敲破了。“辖管，”在原文是“牧养。”“牧养”这个辞表明不是立刻的，乃是看见一个打一个，看见一个打一个，这个就是牧养。这样的事也许要一直作，直到把新天新地带进来。国度乃是新天新地的序。在新天新地里，只有义居在其中（彼后三13）。所以这里要有铁杖牧养他们，把他们从人出来的东西都打得粉碎。
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彼后3:13  
但我们照祂的应许，期待新天新地，有义居住在其中。
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　　二十八节：“我又要把晨星赐给他。”这是第二个应许。晨星就是中国人所谓的启明星，天最黑暗而又快亮的时候，它出现一时，过后太阳就出来了。许多人看见太阳，但是少有人看见晨星。有一天主要被全世界的人看见，如同玛拉基四章所说的，“必有公义的日头出现。”（2）但是，也许大家都看见光的时候，你们在黑暗里已经预先看见了。这个叫作得着晨星。天没有亮的时候，那一段时间真是黑暗。但是，正在那时候，晨星出来了。主应许得胜者要在黑暗极深的时候得着晨星，意思就是看见主，意思就是被提。看见太阳都是在白天；但是看得见晨星的人，乃是在众人都睡觉的时候，特别起来看见的。这就是得胜者的应许。
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玛拉基书四章（略，若需要被汇集，请勾选“不忽略整章”）
玛4:2  
但向你们敬畏我名的人，必有公义的日头升起，其翅膀有医治之能；你们必如圈里的肥牛犊出来跳跃。
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　　二十九节：“圣灵向众教会所说的话，凡有耳的，就应当听。”主不只是对罗马教说的，乃是对众教会说的。　　在过去的三封书信里，得胜者的呼召都是在“凡有耳的，就应当听”之后，都是先有“凡有耳的，”而后有得胜者的应许。但是从推雅推喇起，这个次序就颠倒了。这表明前三个教会是一类，后四个教会又是一类。这两类之中有一个不同的地方。从前是以弗所的历史过去了，才有士每拿；士每拿过去了，才有别迦摩；别迦摩过去了，才有推雅推喇。但是现在并不是推雅推喇过去了，撒狄才来。推雅推喇乃是要继续到主耶稣再来的。也不是撒狄过去了，非拉铁非才来；非拉铁非过去了，老底嘉才来。乃是撒狄尚在的时候，非拉铁非就来了；非拉铁非尚在的时候，老底嘉就来了。撒狄、非拉铁非、老底嘉，也都要继续到主耶稣再来。前三个都是出来又过去了；后四个乃是逐渐出来了，一同继续至主再来为止。
　 Scripture Reading: Rev. 2:12-17
　The church in Ephesus was the church at the end of the apostolic age, the church before the apostle John passed away, the church which John himself referred to as in the last time, and the church spoken of in 2 Peter and 2 Timothy. This we have seen. Then we saw in the preceding chapter, the age wherein the church was persecuted, which is the prophecy of the church in Smyrna as shown to us by the Lord. Now we will look at the church in Pergamos.
　The name Pergamos means "marriage" or "union." Here we see how the church has taken a turn. I think the believers at that time, when they read concerning Pergamos, probably did not understand what this letter meant. But when we look back upon the history of the church it is quite clear. Gibbon, a historian, said that if they had killed all the Christians in the city of Rome, the city would have become uninhabited. The greatest persecution in the entire world was not able to destroy the church. Therefore, Satan changed his method of attack. The world not only ceased to oppose the church, but even the greatest empire on this earth—Rome—accepted Christianity as the state religion. It is said that Constantine had a dream in which he saw a cross with the words written on it, "By this sign conquer." He discovered that the cross was a sign of Christianity; so he accepted Christianity as the state religion. He encouraged people to be baptized, and whoever was baptized was given two white robes and a few pieces of silver. The church was united with the world; therefore, the church became fallen. In the previous chapter we read that the church of Smyrna was the church of suffering and that the Lord had nothing to say against her. Here Pergamos and the world are united to become the biggest state religion. According to men, this would be an advancement; yet the Lord is displeased. When the church unites herself with the world, the testimony of the church is wrecked. The church is a sojourner in the world. It is all right for the boat to be on the water, but not for the water to be in the boat.
　"He who has the sharp two-edged sword..." (Rev. 2:12). The Lord speaks of Himself as the One who has the sword with two edges. Here is judgment.
　The church has fallen, but this does not mean that the church in that age had no testimony at all. No matter what circumstance she is in, the reality of the church is always there. Pergamos is the church which continues immediately after Smyrna. In what kind of situation is she? In verse 13 the Lord said, "I know where you dwell, where Satan's throne is." The Lord recognizes the difficulty of Pergamos's situation. Since she dwells in the very place of Satan's throne, it is rather difficult for her to maintain a testimony. Here is a person who is very special, that is, "Antipas, My witness, My faithful one, who was killed among you." We cannot find his name in history; therefore, since this is a prophecy, we must discover the meaning from the name itself. Anti means "against"; pas means "all." Antipas is a faithful man who is against all; he opposes all things. This does not mean that he intentionally creates troubles regardless of the situation, but that he stands on the side of God to oppose all things. Of course, this person must become a martyr. History does not know his name, but the Lord knows.
　Regarding this faithful man who is slain, in verse 13 the Lord said, "You hold fast My name and have not denied My faith." Two matters are mentioned: the Lord's name and the Lord's faith. The children of God are those whom God has chosen out from among the Gentiles unto the name of the Lord. There is a basic difference between the church and religion. In religion it is sufficient to accept teachings, but in the church it is meaningless if one does not believe in the Lord. The name of the Lord represents the Lord Himself. This is a special feature. Not only so, this name also tells us that He has been here and has gone back, He died and lives again; therefore, He leaves a name in our midst. If we lose the name of our Lord, we no longer have the testimony. Pergamos receives the name of the Lord. There is one thing to which the children of God must especially take heed: We must manifest ourselves as those who are in the name of the Lord. This name is a special name, a name which will keep us from losing the testimony.
　He also said, "You...have not denied My faith." The word "faith" here in Greek is pistin. The meaning of this word is "belief." It is not an ordinary belief, but the unique belief, the belief which is distinct from all other beliefs. The Lord said that Pergamos had not denied His unique faith. The church is not something of philosophy, natural science, ethics, or psychology. These are not things of the church. The church is something of belief, something of faith. "You...have not denied My faith." What does this mean? This means, "You have not denied believing in Me." The children of God must maintain this belief. Our belief in the Lord Jesus must not change at all. This faith is what separates us from the world. So "You hold fast My name and have not denied My faith"—these two points are the things for which the Lord praised her.
　"But I have a few things against you, that you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, to eat idol sacrifices and to commit fornication" (v. 14). Balaam was a Gentile; we do not know why God also called him a prophet. As in the case of Saul, the Spirit of God moved him but did not enter into him. Because the people of Israel were continually victorious, Balak was afraid and called for Balaam. He said to him, "You are a prophet. Please curse the people of Israel." Balaam coveted the money offered to him and was desirous to go, and though God hindered him at first, He later permitted him. But Balaam could find no way to curse the people of Israel. Since he had accepted Balak's money and had done nothing in return, he felt uncomfortable. Therefore, he conceived a scheme in which the Moabite women would draw near to the people of Israel. The people of Israel took these Moabite women and were united with them. These Gentile women also brought their idols with them, causing the people of Israel not only to commit fornication but also to worship idols. God was angry and slew 24,000 Israelites, but Moab was preserved. In Numbers 25, we see that the Moabite women were united with the Israelites, but it is not until chapter thirty-one that we discover the scheme was designed by Balaam.
　God shows us what Pergamos is: The meaning of Pergamos is marriage to the world. Originally, the world opposed the church; now the world and the church are married. I have said many times that the meaning of the "church" (ekklesia) is the called-out ones; not united, not placed in the world, but separated, called out—this is the church. The method of Balaam is to destroy the separation between the church and the world, and the result is idol worship.
　Here we must pay special attention to two things—fornication and idol worship. It is very strange that these two are put together. In 1 Corinthians these two matters are also mentioned together. In the flesh these are the two things which God hates, and in spiritual things these are also the two things which God hates. Hear what James 4:4 says about this: "Do you not know that the friendship of the world is enmity with God?" To be united with the world is what God hates. Mammon also stands in opposition to God. "You cannot serve God and mammon" (Matt. 6:24). Men either serve one or the other. Here we see a most important matter: Mammon stands against God. Many idols exist only because of mammon. Today no Christian would kill people or worship idols, but if we covet money and trust in the power of mammon, it is equivalent to idol worship. Mammon is the principle of idols, and God desires to separate men from mammon. Fornication is connected with idol worship, and coveting money is connected with union with the world. I like to place the opposite sides in the Bible before you. If you can see the negative side, then you can see the positive side. The Bible always puts Satan in opposition to Christ, the flesh in opposition to the Holy Spirit, and the world and mammon in opposition to God the Father. The world is opposed to the Father. According to 1 John 2:15, "If anyone loves the world, love for the Father is not in him." Mammon stands against God. Whenever man serves mammon, he cannot serve God.
　The work of Balaam is to unite the world with the church. The need for Constantine to exalt us is the teaching of Balaam. Nothing is more difficult than keeping the work of Balaam from getting in. Today the children of God all want to be great, to have more, and to pay no attention to holiness and cleanliness. Thus, they yield to sins, they yield to the teaching of Balaam, and they allow the Lord's name to be denied.
　The Lord specifically mentions Balaam in this epistle. Balaam was the first to make money from his gifts. There are several passages in the New Testament which speak of Balaam. Second Peter 2:15 says that Balaam "loved the wages of unrighteousness." Jude 11 indicates that Balaam was one who was greedy for reward. Let us consider this. Do you think it would be possible for the church at Corinth to invite Paul and yet first discuss the matter of reward? Do you think the church in Jerusalem signed a contract with Peter for a certain amount of compensation every year? We absolutely cannot conceive of such things happening. Originally, those who worked for God depended upon God for their living; they asked nothing from man and they would not accept money from the Gentiles (3 John 7). But during the time of Constantine, all those who served God received salaries from the state treasury. It was a little after A.D. 300 when this practice began. When everyone received a salary, the method of Balaam came in. Balaam's method has no place in God's plans. If you asked the apostles how much salary they received each month, would this not be a joke? But today this condition has become commonplace. If we can trust in God, then we go to work; if we cannot trust in God, then we do not go to work. We must pay special attention to this matter before the Lord.
　Immediately following Revelation 2:14, the Nicolaitans are mentioned again. "In the same way..."—these words especially form a link with the preceding words. The Lord shows His disapproval of the teaching of Balaam; in the same way the Lord disapproves of the teaching of the Nicolaitans. In the Bible God Himself has ordained what the church should be like. Read Matthew 20:25-28: "But Jesus called them to Him and said, You know that the rulers of the Gentiles lord it over them, and the great exercise authority over them. It shall not be so among you; but whoever wants to become great among you shall be your servant, and whoever wants to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve and to give His life as a ransom for many." Do you see? The church is established by the Lord; a class of princes and those who are great is not permitted. The Lord said that whoever wants to be great among you shall be your servant; whoever is the servant is the chief. Greatness is not decided on the basis of position, but on the basis of service. If you look into Matthew 23:8-11, it is even more evident. The basic principle of the church is: All are brothers; there are no rabbis, no instructors, no fathers.
　When Constantine accepted Christianity, the teaching of Balaam occurred and the teaching of the Nicolaitans appeared. We see here the system of the fathers. Among the many fathers, the one who stands above them all is the pope. When anyone kisses his feet, he must cry, "My Lord." At the same time there are high officials in the Vatican, and many countries are represented by ambassadors and ministers. There are kings and high officials; there are those who are called father and those who are called rabbi. This is the teaching of the Nicolaitans which we have seen. Those who have position and reputation in the world must be careful not to bring the things of the world into the church. If you cannot call the humble one who sits beside you a brother, something is wrong with you. When you are sitting among the brothers and sisters, and yet you cannot be a brother or sister, then the Nicolaitans appear. The word laos in the original Greek word nikaolaos not only means laity (common people), but it also means laymen in contrast with experts and specialists. For example, the medical doctors are specialists, and those who are not are called laymen. When a carpenter meets another carpenter, they are of the same trade and both experts. When he meets one who is not a carpenter, he calls him a layman or one who is outside the trade. Nicolait means to conquer the laymen, indicating that there is a group of people who are experts, that is, men inside the trade, while the rest are laymen, that is, men outside the trade. The Lord says that this is what He is "against."
　The condition of the church in Ephesus and that of the church in Pergamos are different. The church in Ephesus only has the behavior of the Nicolaitans, while the church in Pergamos has the teaching of the Nicolaitans. It takes some time for behavior to become a teaching. If a certain behavior is manifested and then a doctrine is preached, this involves not only the ability to behave, but also the ability to produce a theory based on that behavior. This is a further step. Behavior comes before teaching. When teaching appears, that is quite serious. Several years ago I met a church member who took a concubine. Someone asked me to advise him. Not only did he think that it was all right to take a concubine, but he also brought out examples in the Bible to cover his sin. Taking a concubine is behavior; quoting the Bible becomes a teaching. So likewise today, there is the open teaching of the Nicolaitans. How did Pergamos form this teaching? We have already said that after Constantine accepted Christianity as the state religion, the church became married to the world. As long as one was a Roman, he could be baptized; hence, the church was filled with unbelievers. Originally, only brothers were in the church, and all the brothers were priests. Then a mixed multitude came in. To ask them to serve God was impossible. For convenience sake then, they chose a group of people, saying, "You attend to the spiritual matters; the others can still be the common people, the laymen." Many of those who became church members did not know the Lord Jesus at all; therefore, those who knew the Lord Jesus became the experts. As a result, the Nicolaitans appeared. This is the inevitable result of a marriage between the church and the world. What the Nicolaitans did was only a kind of behavior in Ephesus, but in Pergamos it became a kind of teaching. Thereafter, the church became the business of the experts, not the laymen. It became a teaching that it is all right for men not to be spiritual, that spiritual affairs can be entrusted to the care of the experts, and that the common people may just attend to secular affairs. It became a doctrine that there are two kinds of people in the church: Those who undertake spiritual affairs and those who take care of secular things. For the ordinary, common people, it is enough just to attend the meetings; they need not care about other things. If someone tried to bring in the principles of meeting in 1 Corinthians 14, it would not work. The doctrine of Balaam brought in the teaching of the Nicolaitans.
　I believe this matter is what the Lord hates the most; therefore, we have to pay special attention to it. I recognize the matter of the ministry. I also acknowledge that Paul engaged in tent-making at the same time, and also that Peter, James, and John devoted themselves entirely to preaching. But today what we call the position of the brothers is not related to the position of the ministry. In the local church, the brothers of the locality should be the deacons and the elders. All the brothers and sisters should take care of spiritual matters; they are the priests. The elders should not do everything for them; the elders only "oversee." As for the workers, when they come to the church, they have only the position of a brother. This is where the difference between the Nicolaitans and the brothers lies. The Bible shows us that all the children of the Lord testify, but the apostles testify more. The difference is a matter of degree, not of nature. The nature is identical; only the degree is different. But the teaching of the Nicolaitans changes this—spiritual affairs are taken care of by a special class. This is rebuked by God, for if this is the case, the church may be worldly and content just to have a few spiritual deacons. Several especially spiritual people will be selected from the church to take care of the spiritual affairs. They will become another class to undertake all the spiritual things. The system of fathers of the world church, the clergy system of the state church, and the pastoral system of the independent churches are all the same in nature. They are all Nicolaitans. In the Bible there are only brothers. There is the gift of a pastor, but no system of pastors. The pastoral system is man's tradition. If the children of God are not willing to return to the position of that in the beginning, no matter what they do, it will not be right. The church must not unite with the world and must not receive unbelievers into the church. Otherwise, it will be easy to accept the teaching of the Nicolaitans. People must be separated from the world before they can be brought into the church. Whenever we allow an unbeliever to come into the church, the church is no longer the church, but the world. The holiness and separation of the church must be maintained at any cost.
　"Repent therefore; but if not, I am coming to you quickly, and I will make war with them with the sword of My mouth" (Rev. 2:16). Here the Lord speaks very strong words. If they will not repent, He will punish them with the sword of His mouth—that is, He will punish and judge those who rebel against Him. We pray God that there will be no Nicolaitans among us! I feel that if the church is spiritual, then Nicolaitans cannot be produced. Once the church becomes worldly, the Nicolaitans appear. God's requirement in the beginning for the people of Israel was that the whole nation be priests. God separated the Levites to be priests because the people of Israel sinned. When the church became worldly, the matter of serving God was committed to a few people. Now God wants all the people in the church to do the spiritual things.
　"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give of the hidden manna, and to him I will give a white stone, and upon the stone a new name written, which no one knows except he who receives it" (v. 17). Two things are promised to the overcomer—the hidden manna and the white stone. The hidden manna and the manna in the wilderness are two different things. When the people of Israel were in the wilderness, manna came down from heaven daily for them to eat. Then Moses told them to take a golden pot, fill it with an omer of manna, and keep it in the ark. When later generations would ask about the matter, they could tell them how God sent down manna from heaven to feed them while they were in the wilderness. They had the manna in the ark as evidence (Exo. 16:14-35). Those of later generations who did not know what manna was could be shown the manna in the ark. Then they would know. But those who had eaten of the manna would have another feeling towards the hidden manna. They had known the taste; thus, when they saw it again, they would have a kind of recollection. Those who had not tasted it would not have such a recollection, even though they knew what it was. To him who overcomes, the Lord will give to eat of the hidden manna. This means they will have recollections.
　All our experiences before God are valuable and will not be lost. Many brothers ask me whether what they have passed through before God will be of any use in eternity. If you know the meaning of the hidden manna, you will know whether or not these will be of any use. If we have the opportunity to see the "hidden manna," then we will be able to review the "daily manna" once more. Whatever difficulty we go through and whatever tears we shed today will become our review. To me the hidden manna is the daily manna. Those who have never seen the manna will not have any recollection of it when they see the hidden manna on that day. Although they know the leading of His grace, they have not eaten of it. But those who have eaten of it will be full of recollections. The hidden manna is a very great principle in the Bible and also a great treasure. One day we shall eat of the heavenly, hidden manna. If we do not have any scars here, we are not overcomers. If we have never passed through things here, there will be no recollections or retasting of experiences in the future, even if we are given the hidden manna. Never say that what we encounter today is meaningless. No experience is a lost experience. On that day we all will be able to recall our experiences. We must not say that everything in the kingdom is the same. No, it is not the same! Our experience on this earth is related to what we will enjoy in that day. The hidden manna is known to those who know and unknown to those who do not know. Today we pass through hardships and tribulations, but on that day the Lord will wipe away our tears. How can those who have no tears know the preciousness of the wiping away of tears?
　There is another reward, that is, the white stone, and the overcomer's new name is written upon the stone. The Lord gives him a new name which corresponds with his condition before the Lord. A brother wants me to change his name for him, but I do not know whether the name will need to be changed again after I have changed it. The Lord writes the name on the white stone; only the Lord and you will know it. The overcomer does not receive a special name; rather, he receives the name which he deserves. I hope that the Lord will open our eyes that we may know the way of the overcomer and that we may receive the hidden manna and the new name.
 
　　读经：

　　启示录二章十八至二十九节：“你要写信给推雅推喇教会的使者，说，那眼目如火焰，脚像光明铜的神之子，说，我知道你的行为、爱心、信心、勤劳、忍耐；又知道你末后所行的善事，比起初所行的更多。然而有一件事我要责备你，就是你容让那自称是先知的妇人耶洗别教导我的仆人，引诱他们行奸淫，吃祭偶像之物。我曾给她悔改的机会，她却不肯悔改她的淫行。看哪，我要叫她病卧在床，那些与她行淫的人，若不悔改所行的，我也要叫他们同受大患难。我又要杀死她的儿女，叫众教会知道，我是那察看人肺腑心肠的；并要照你们的行为报应你们各人。至于你们推雅推喇其余的人，就是一切不从那教训，不晓得他们素常所说撒但深奥之理的人；我告诉你们，我不将别的担子放在你们身上。但你们已经有的，总要持守，直等到我来。那得胜又遵守我命令到底的，我要赐给他权柄制伏列国；他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎；像我从我父领受的权柄一样；我又要把晨星赐给他。圣灵向众教会所说的话，凡有耳的，就应当听。”

　　现在我们要接下去看推雅推喇。在这里我要特别的说，使徒时代的教会过去了才有以弗所，以弗所过去了才有士每拿，士每拿过去了才有别迦摩，别迦摩过去了才有推雅推喇。使徒的教会过去了，以弗所的时代过去了，受苦的时代也过去了，别迦摩这个时期也过去了，接下去的是推雅推喇。可是推雅推喇教会是要一直继续到主耶稣再来的。不只推雅推喇，撒狄、非拉铁非和老底嘉，都要继续到主耶稣再来。在前三个教会，都没有提起主耶稣再来；但是在后四个教会，都提到主耶稣再来。老底嘉虽然在字面上没有提到主再来，那是她另有讲究，以后我们要解说的。所以后四个教会，都是一直继续到主耶稣再来的。

　　在圣经中，我们看见“七”的数目是完全的数目。“七”是“三”加上“四”成功的。“三”是神的数目，神自己是三而一的。“四”是神所创造的，就是世界的数目，好像四方、四风、四季等等，都有“四”摆在里面。“七”乃是说把创造者加上被造者。神加上人，就完全了（不过这个完全是属于这世界的。在永世里，神从来不把“七”摆在里头。永世里的完全的数目乃是“十二。”“七”是“三”加“四，”“十二”乃是“三”乘“四。”神和人摆在一起，是这世界上的完全。创造的和被造的联合起来，才成为永远的完全）。“七”这个数目总是“三”和“四。”七个教会乃是分为前三个教会和后四个教会。三个未提主再来，四个提到主再来。三个教会是一群，四个教会又是一群。存留到主耶稣再来的四个教会，头一个就是推雅推喇教会。

　　“推雅推喇”是“香的祭祀”的意思，就是充满了许多的祭祀。在这里，主所说的话越过越重。主说，祂是“那眼目如火焰”的。没有一件东西在祂眼睛之中是能隐藏的。祂乃是光，祂自己就是光照。同时祂说，祂的“脚像光明铜。”铜在圣经是审判的意思。眼所看见的，脚就要审判。这推雅推喇的教会，所有读圣经的人都说，是指着罗马教说的。不是起初与世界结婚时的混乱，这个已经过去了；现在是变成高大，充满异端的祭祀了。有一件事顶希奇，罗马教的基本就是注重行为，注重祭祀。弥撒就是他们的祭祀。

　　在罗马教里，按我们看，没有什么好的，但是神却说：

　　十九节：“我知道你的行为、爱心、信心、勤劳、忍耐；又知道你末后所行的善事，比起初所行的更多。”主承认罗马教里面有实际。盖恩夫人、叨尔勒、芬乃伦，都是罗马教的人。我们还能念出许许多多最好的名字来。罗马教中是有许多人认识神的。千万不要误会，以为罗马教里面一个得救的人也没有。请你记得，神在罗马教里还有祂的人。这个我们在神面前千万要看准。

　　我们现在所要注意的，是在外表上，教会荒凉到什么种的情形。我们先看见尼哥拉党的行为，后来看见变成教训。现在呢？主在这里说：

　　二十节：“有一件事我要责备你，就是你容让那自称是先知的妇人耶洗别教导我的仆人，引诱他们行奸淫，吃祭偶像之物。”什么叫作耶洗别呢？耶洗别是亚哈的妻子，是从外邦人之地西顿娶来的。耶洗别引诱百姓去拜巴力（王上十六30~32）。巴力是外邦的神，不是以色列的神。她叫人去拜巴力的像。现在的问题不只是偶像，乃是把神换了，把巴力变作自己的神来拜。犹太（以色列）国的历史一直到王上十六章，从来没有人引导犹太（以色列）人犯罪像亚哈的，亚哈是头一个大规模引导百姓去拜外邦的神的。他所犯的罪，连耶罗波安都赶不上。

　　我们在这里注意什么是耶洗别。耶洗别是一个妇人。启示录十七章的妇人是指着罗马教说的。马太十三章的妇人拿面酵来藏在三斗面里（33），又是罗马教。顶自然的，这里的妇人也是代表罗马教。

　　神从来不承认神的子民和外邦人结婚算是正当地，神说这是奸淫。所以耶洗别不是王后，亚哈和耶洗别是行了奸淫。奸淫乃是混乱。在神看来，这里有一个妇人是混乱神的话，混乱神的子民的。这妇人带进来的是异拜的神。我一直对你们说这句话；犯奸淫的结果总是拜偶像。新约里提到耶路撒冷的会议；那会议的结果，就是劝告外邦的众弟兄，不要吃祭偶像的物和行奸淫的事（徒十五）。在这里你就看见，那妇人的奸淫，把偶像带到以色列国来了。

　　亚哈是借着耶洗别和世界联合。无论在什么地方，你们都能看见罗马教与政权联合，总把大使、公使派到各国去。在世界重要的关头，罗马教就起来说话。把教会和世界联合在一起，这是罗马教。他们说他们第一个教皇是彼得。可是我想，彼得要说，我是一个贫穷的拿撒勒人耶稣的门徒，地上的尊荣与我无分。但是罗马教乃是在世界里有地位，受人恭敬的。罗马教在这一千多年来的现象，照着雅各书所说，是最大的奸淫（四4）。在这里我们看见，教会的贞洁失去了。今天有一班人，以为他们有那么多的教友，所以他们能够和人讨价还价。教会能够出来讨价还价，按着人看是高升；但从神看，教会要得着世界所得着的，这是罪。

　　结果呢，拜偶像。事实摆在我们眼前，没有一个教会有像罗马教那么多偶像的。可以说最高等的偶像是罗马教所造的。我曾在罗马住了一个多月，在那时候，我一直觉得一件事：如果他们是基督教，我们的就不是；如果我们的是，他们的就定规不是。两个中间合不起来。顶希奇的，圣经所预言的事，他们都作到了。父有像，子有像，使徒有像，古圣有像。他们拜马利亚，他们拜彼得。在这里你看见耶洗别教导主的仆人行奸淫，吃祭偶像之物。所以提到耶洗别，乃是因为教会将外邦的神带进来了。在彭伯（G. H. Pember）著作的“神秘”（Mystery）那本书上，可以看见这个。他们乃是把外邦的神拿来，给它们挂上基督教的牌子。最明显的就是马利亚的像。有人以为马利亚总是基督教本身所有的。但是事实是这样：希腊有女神，印度有女神，埃及有女神，中国有女神，全世界的宗教都有一个女神，唯独基督教没有。为着无论如何还得有一个女神的缘故，他们就把马利亚拿了出来。其实基督教没有女神，那个女神思想的来源是外邦的。所以这是奸淫加上偶像。这是耶洗别把外邦人的东西挪到以色列国来了！

　　她自称先知，她要讲道，她要教训。教会在主的面前原是站在女人的地位上。什么时候教会有权柄教训，那个就是耶洗别。教会没有话好讲，换一句话说，教会没有道。神的儿子是道，所以只有祂有道。基督是教会的元首，只有祂能讲。什么时候教会说话，那个就是妇人讲道。罗马教就是妇人讲道。罗马教就是教会这样说，不是圣经说，也不是主说。顶希奇，神在这里说，耶洗别作先知，妇人说话。“我的仆人，”是指个别的仆人。每一个信徒，耶洗别都有权柄支配他们。罗马教的人不读圣经，因为怕把神的意思弄错了。只有神甫能明白，只有神甫能说，所以也只有他们定规一切。罗马教基本就是妇人讲道，她定规神的儿女应该怎样，把许多道理都改了。因为她说教会这样说，人非听教会不可。她所注意的，不是人听主，乃是人听教会和教皇。

　　在教会的历史上，有罗马帝国的逼迫，也有罗马教会的逼迫。罗马教会在西班牙逼迫神的儿女时，不知道杀了多少人。他们审问时所用的刑罚，真是残酷到极点。他们把人弄得奄奄一息的时候，就送交政府去办，表明他们没有杀人。他们总是要叫你接受他们的道理。犹太（以色列）国只有一个妇人杀先知的，就是耶洗别。在前几世纪中，也不知有多少见证人死在罗马教手里。他们说他们所定规的都是对的，人的思想完全在他们手里。神说推雅推喇的失败，乃是容让耶洗别的教训在他们中间。

　　二十一节：“我曾给她悔改的机会，她却不肯悔改她的淫行。”他们还是与世界结合，充满世界的行为。

　　二十二节上：“看哪，我要叫她病卧在床。”不是在棺里，乃是在床上。在棺里就了了，在床上就不了。意思说一辈子都不改。病人好不了了，不能改了。一直继续这样，不肯好，这是罗马教的情形。一九二六年，墨索里尼和教皇订了协约，把梵谛冈从义大利国分别出来，成为独立国，有她自己的法庭、警察等等。罗马教的信徒逐年都在那里加增。在中国没有一张报纸是更正教办的，但是罗马教却有报纸；人数比更正教多三四倍。在启示录十七章里，我们看见这个教会要发达到什么地步。现在真是越过越强了。不过主对自己的子民说，你们应当从他们中间出来（十八4）。主说，那些与她行淫的和她的儿女怎样呢？

　　二十二节下至二十三节上：“那些与她行淫的人，若不悔改所行的，我也要叫他们同受大患难。我又要杀死她的儿女。”─这几句话，也许是指着神要敌基督和他的党类毁灭罗马教说的；“叫众教会知道，我是那察看人肺腑心肠的；并要照你们的行为报应你们各人。”（23下）

　　二十四至二十五节：“至于你们推雅推喇其余的人，就是一切不从那教训，不晓得他们素常所说撒但深奥之理的人；我告诉你们，我不将别的担子放在你们身上。但你们已经有的，总要持守，直等到我来。”“推雅推喇其余的人；”耶洗别虽在，但是，还有其余的人。耶洗别要杀以利亚，以利亚听了灰心。他怎么作呢？他躲起来了。神对他说，“你在这里作什么？”当他发怨言的时候，神说，“我…为自己留下七千人。”（王上十九9~18）这是“推雅推喇其余的人。”在耶洗别活在地上的时候有以利亚，在罗马教里也有许多属主的人。不只在西班牙，在法国、英国，都有多少人被焚烧。有许多人的血流在罗马教会里，这是事实。今天罗马教还是尽他们所能的在逼迫。感谢神，还有“不从那教训，不晓得他们素常所说撒但深奥之理的人。”“深奥”这辞在希腊文是“bathea，”意即奥秘。罗马教顶喜欢用这个辞。他们里面有许多的奥秘，或说深奥的道理。这些道理不是出乎主的，乃是耶洗别的话。主对于一班不跟从这个教训的人，并不将别的担子放在他们身上，只是要持守已经有的。你们所认识的“我的道理，”守着就够了。有了的，不要叫它再失去，“直等到我来。”

　　二十六至二十七节：“那得胜又遵守我命令到底的，我要赐给他权柄制伏列国；他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎；像我从我父领受的权柄一样。”这是头一个应许。这是什么意思呢？每一个看羊的人，都有一根杖，羊不好的时候，可以轻轻的打它们。马太十三章说，天使要来，在国度里将那绊倒人的全都除去，乃是用强力将一切不对的都除去（40下~42）。但这并不是说，在千年国里，这些列国就没有存在的了。我们知道还有。这些东西，神要借着铁杖，一一打碎。

　　神所产生的是石头，而人所产生的是砖头。砖头差不多很像石头。巴别塔是用砖头造的。从巴别塔到提摩太后书，凡在那里仿效神的，神说这些是“瓦器。”主说得胜者要牧养列国，把他们像瓦器敲破了。“辖管，”在原文是“牧养。”“牧养”这个辞表明不是立刻的，乃是看见一个打一个，看见一个打一个，这个就是牧养。这样的事也许要一直作，直到把新天新地带进来。国度乃是新天新地的序。在新天新地里，只有义居在其中（彼后三13）。所以这里要有铁杖牧养他们，把他们从人出来的东西都打得粉碎。

　　二十八节：“我又要把晨星赐给他。”这是第二个应许。晨星就是中国人所谓的启明星，天最黑暗而又快亮的时候，它出现一时，过后太阳就出来了。许多人看见太阳，但是少有人看见晨星。有一天主要被全世界的人看见，如同玛拉基四章所说的，“必有公义的日头出现。”（2）但是，也许大家都看见光的时候，你们在黑暗里已经预先看见了。这个叫作得着晨星。天没有亮的时候，那一段时间真是黑暗。但是，正在那时候，晨星出来了。主应许得胜者要在黑暗极深的时候得着晨星，意思就是看见主，意思就是被提。看见太阳都是在白天；但是看得见晨星的人，乃是在众人都睡觉的时候，特别起来看见的。这就是得胜者的应许。

　　二十九节：“圣灵向众教会所说的话，凡有耳的，就应当听。”主不只是对罗马教说的，乃是对众教会说的。

　　在过去的三封书信里，得胜者的呼召都是在“凡有耳的，就应当听”之后，都是先有“凡有耳的，”而后有得胜者的应许。但是从推雅推喇起，这个次序就颠倒了。这表明前三个教会是一类，后四个教会又是一类。这两类之中有一个不同的地方。从前是以弗所的历史过去了，才有士每拿；士每拿过去了，才有别迦摩；别迦摩过去了，才有推雅推喇。但是现在并不是推雅推喇过去了，撒狄才来。推雅推喇乃是要继续到主耶稣再来的。也不是撒狄过去了，非拉铁非才来；非拉铁非过去了，老底嘉才来。乃是撒狄尚在的时候，非拉铁非就来了；非拉铁非尚在的时候，老底嘉就来了。撒狄、非拉铁非、老底嘉，也都要继续到主耶稣再来。前三个都是出来又过去了；后四个乃是逐渐出来了，一同继续至主再来为止。
 
　 Scripture Reading: Rev. 2:12-17

　The church in Ephesus was the church at the end of the apostolic age, the church before the apostle John passed away, the church which John himself referred to as in the last time, and the church spoken of in 2 Peter and 2 Timothy. This we have seen. Then we saw in the preceding chapter, the age wherein the church was persecuted, which is the prophecy of the church in Smyrna as shown to us by the Lord. Now we will look at the church in Pergamos.

　The name Pergamos means "marriage" or "union." Here we see how the church has taken a turn. I think the believers at that time, when they read concerning Pergamos, probably did not understand what this letter meant. But when we look back upon the history of the church it is quite clear. Gibbon, a historian, said that if they had killed all the Christians in the city of Rome, the city would have become uninhabited. The greatest persecution in the entire world was not able to destroy the church. Therefore, Satan changed his method of attack. The world not only ceased to oppose the church, but even the greatest empire on this earth—Rome—accepted Christianity as the state religion. It is said that Constantine had a dream in which he saw a cross with the words written on it, "By this sign conquer." He discovered that the cross was a sign of Christianity; so he accepted Christianity as the state religion. He encouraged people to be baptized, and whoever was baptized was given two white robes and a few pieces of silver. The church was united with the world; therefore, the church became fallen. In the previous chapter we read that the church of Smyrna was the church of suffering and that the Lord had nothing to say against her. Here Pergamos and the world are united to become the biggest state religion. According to men, this would be an advancement; yet the Lord is displeased. When the church unites herself with the world, the testimony of the church is wrecked. The church is a sojourner in the world. It is all right for the boat to be on the water, but not for the water to be in the boat.

　"He who has the sharp two-edged sword..." (Rev. 2:12). The Lord speaks of Himself as the One who has the sword with two edges. Here is judgment.

　The church has fallen, but this does not mean that the church in that age had no testimony at all. No matter what circumstance she is in, the reality of the church is always there. Pergamos is the church which continues immediately after Smyrna. In what kind of situation is she? In verse 13 the Lord said, "I know where you dwell, where Satan's throne is." The Lord recognizes the difficulty of Pergamos's situation. Since she dwells in the very place of Satan's throne, it is rather difficult for her to maintain a testimony. Here is a person who is very special, that is, "Antipas, My witness, My faithful one, who was killed among you." We cannot find his name in history; therefore, since this is a prophecy, we must discover the meaning from the name itself. Anti means "against"; pas means "all." Antipas is a faithful man who is against all; he opposes all things. This does not mean that he intentionally creates troubles regardless of the situation, but that he stands on the side of God to oppose all things. Of course, this person must become a martyr. History does not know his name, but the Lord knows.

　Regarding this faithful man who is slain, in verse 13 the Lord said, "You hold fast My name and have not denied My faith." Two matters are mentioned: the Lord's name and the Lord's faith. The children of God are those whom God has chosen out from among the Gentiles unto the name of the Lord. There is a basic difference between the church and religion. In religion it is sufficient to accept teachings, but in the church it is meaningless if one does not believe in the Lord. The name of the Lord represents the Lord Himself. This is a special feature. Not only so, this name also tells us that He has been here and has gone back, He died and lives again; therefore, He leaves a name in our midst. If we lose the name of our Lord, we no longer have the testimony. Pergamos receives the name of the Lord. There is one thing to which the children of God must especially take heed: We must manifest ourselves as those who are in the name of the Lord. This name is a special name, a name which will keep us from losing the testimony.

　He also said, "You...have not denied My faith." The word "faith" here in Greek is pistin. The meaning of this word is "belief." It is not an ordinary belief, but the unique belief, the belief which is distinct from all other beliefs. The Lord said that Pergamos had not denied His unique faith. The church is not something of philosophy, natural science, ethics, or psychology. These are not things of the church. The church is something of belief, something of faith. "You...have not denied My faith." What does this mean? This means, "You have not denied believing in Me." The children of God must maintain this belief. Our belief in the Lord Jesus must not change at all. This faith is what separates us from the world. So "You hold fast My name and have not denied My faith"—these two points are the things for which the Lord praised her.

　"But I have a few things against you, that you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, to eat idol sacrifices and to commit fornication" (v. 14). Balaam was a Gentile; we do not know why God also called him a prophet. As in the case of Saul, the Spirit of God moved him but did not enter into him. Because the people of Israel were continually victorious, Balak was afraid and called for Balaam. He said to him, "You are a prophet. Please curse the people of Israel." Balaam coveted the money offered to him and was desirous to go, and though God hindered him at first, He later permitted him. But Balaam could find no way to curse the people of Israel. Since he had accepted Balak's money and had done nothing in return, he felt uncomfortable. Therefore, he conceived a scheme in which the Moabite women would draw near to the people of Israel. The people of Israel took these Moabite women and were united with them. These Gentile women also brought their idols with them, causing the people of Israel not only to commit fornication but also to worship idols. God was angry and slew 24,000 Israelites, but Moab was preserved. In Numbers 25, we see that the Moabite women were united with the Israelites, but it is not until chapter thirty-one that we discover the scheme was designed by Balaam.

　God shows us what Pergamos is: The meaning of Pergamos is marriage to the world. Originally, the world opposed the church; now the world and the church are married. I have said many times that the meaning of the "church" (ekklesia) is the called-out ones; not united, not placed in the world, but separated, called out—this is the church. The method of Balaam is to destroy the separation between the church and the world, and the result is idol worship.

　Here we must pay special attention to two things—fornication and idol worship. It is very strange that these two are put together. In 1 Corinthians these two matters are also mentioned together. In the flesh these are the two things which God hates, and in spiritual things these are also the two things which God hates. Hear what James 4:4 says about this: "Do you not know that the friendship of the world is enmity with God?" To be united with the world is what God hates. Mammon also stands in opposition to God. "You cannot serve God and mammon" (Matt. 6:24). Men either serve one or the other. Here we see a most important matter: Mammon stands against God. Many idols exist only because of mammon. Today no Christian would kill people or worship idols, but if we covet money and trust in the power of mammon, it is equivalent to idol worship. Mammon is the principle of idols, and God desires to separate men from mammon. Fornication is connected with idol worship, and coveting money is connected with union with the world. I like to place the opposite sides in the Bible before you. If you can see the negative side, then you can see the positive side. The Bible always puts Satan in opposition to Christ, the flesh in opposition to the Holy Spirit, and the world and mammon in opposition to God the Father. The world is opposed to the Father. According to 1 John 2:15, "If anyone loves the world, love for the Father is not in him." Mammon stands against God. Whenever man serves mammon, he cannot serve God.

　The work of Balaam is to unite the world with the church. The need for Constantine to exalt us is the teaching of Balaam. Nothing is more difficult than keeping the work of Balaam from getting in. Today the children of God all want to be great, to have more, and to pay no attention to holiness and cleanliness. Thus, they yield to sins, they yield to the teaching of Balaam, and they allow the Lord's name to be denied.

　The Lord specifically mentions Balaam in this epistle. Balaam was the first to make money from his gifts. There are several passages in the New Testament which speak of Balaam. Second Peter 2:15 says that Balaam "loved the wages of unrighteousness." Jude 11 indicates that Balaam was one who was greedy for reward. Let us consider this. Do you think it would be possible for the church at Corinth to invite Paul and yet first discuss the matter of reward? Do you think the church in Jerusalem signed a contract with Peter for a certain amount of compensation every year? We absolutely cannot conceive of such things happening. Originally, those who worked for God depended upon God for their living; they asked nothing from man and they would not accept money from the Gentiles (3 John 7). But during the time of Constantine, all those who served God received salaries from the state treasury. It was a little after A.D. 300 when this practice began. When everyone received a salary, the method of Balaam came in. Balaam's method has no place in God's plans. If you asked the apostles how much salary they received each month, would this not be a joke? But today this condition has become commonplace. If we can trust in God, then we go to work; if we cannot trust in God, then we do not go to work. We must pay special attention to this matter before the Lord.

　Immediately following Revelation 2:14, the Nicolaitans are mentioned again. "In the same way..."—these words especially form a link with the preceding words. The Lord shows His disapproval of the teaching of Balaam; in the same way the Lord disapproves of the teaching of the Nicolaitans. In the Bible God Himself has ordained what the church should be like. Read Matthew 20:25-28: "But Jesus called them to Him and said, You know that the rulers of the Gentiles lord it over them, and the great exercise authority over them. It shall not be so among you; but whoever wants to become great among you shall be your servant, and whoever wants to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve and to give His life as a ransom for many." Do you see? The church is established by the Lord; a class of princes and those who are great is not permitted. The Lord said that whoever wants to be great among you shall be your servant; whoever is the servant is the chief. Greatness is not decided on the basis of position, but on the basis of service. If you look into Matthew 23:8-11, it is even more evident. The basic principle of the church is: All are brothers; there are no rabbis, no instructors, no fathers.

　When Constantine accepted Christianity, the teaching of Balaam occurred and the teaching of the Nicolaitans appeared. We see here the system of the fathers. Among the many fathers, the one who stands above them all is the pope. When anyone kisses his feet, he must cry, "My Lord." At the same time there are high officials in the Vatican, and many countries are represented by ambassadors and ministers. There are kings and high officials; there are those who are called father and those who are called rabbi. This is the teaching of the Nicolaitans which we have seen. Those who have position and reputation in the world must be careful not to bring the things of the world into the church. If you cannot call the humble one who sits beside you a brother, something is wrong with you. When you are sitting among the brothers and sisters, and yet you cannot be a brother or sister, then the Nicolaitans appear. The word laos in the original Greek word nikaolaos not only means laity (common people), but it also means laymen in contrast with experts and specialists. For example, the medical doctors are specialists, and those who are not are called laymen. When a carpenter meets another carpenter, they are of the same trade and both experts. When he meets one who is not a carpenter, he calls him a layman or one who is outside the trade. Nicolait means to conquer the laymen, indicating that there is a group of people who are experts, that is, men inside the trade, while the rest are laymen, that is, men outside the trade. The Lord says that this is what He is "against."

　The condition of the church in Ephesus and that of the church in Pergamos are different. The church in Ephesus only has the behavior of the Nicolaitans, while the church in Pergamos has the teaching of the Nicolaitans. It takes some time for behavior to become a teaching. If a certain behavior is manifested and then a doctrine is preached, this involves not only the ability to behave, but also the ability to produce a theory based on that behavior. This is a further step. Behavior comes before teaching. When teaching appears, that is quite serious. Several years ago I met a church member who took a concubine. Someone asked me to advise him. Not only did he think that it was all right to take a concubine, but he also brought out examples in the Bible to cover his sin. Taking a concubine is behavior; quoting the Bible becomes a teaching. So likewise today, there is the open teaching of the Nicolaitans. How did Pergamos form this teaching? We have already said that after Constantine accepted Christianity as the state religion, the church became married to the world. As long as one was a Roman, he could be baptized; hence, the church was filled with unbelievers. Originally, only brothers were in the church, and all the brothers were priests. Then a mixed multitude came in. To ask them to serve God was impossible. For convenience sake then, they chose a group of people, saying, "You attend to the spiritual matters; the others can still be the common people, the laymen." Many of those who became church members did not know the Lord Jesus at all; therefore, those who knew the Lord Jesus became the experts. As a result, the Nicolaitans appeared. This is the inevitable result of a marriage between the church and the world. What the Nicolaitans did was only a kind of behavior in Ephesus, but in Pergamos it became a kind of teaching. Thereafter, the church became the business of the experts, not the laymen. It became a teaching that it is all right for men not to be spiritual, that spiritual affairs can be entrusted to the care of the experts, and that the common people may just attend to secular affairs. It became a doctrine that there are two kinds of people in the church: Those who undertake spiritual affairs and those who take care of secular things. For the ordinary, common people, it is enough just to attend the meetings; they need not care about other things. If someone tried to bring in the principles of meeting in 1 Corinthians 14, it would not work. The doctrine of Balaam brought in the teaching of the Nicolaitans.

　I believe this matter is what the Lord hates the most; therefore, we have to pay special attention to it. I recognize the matter of the ministry. I also acknowledge that Paul engaged in tent-making at the same time, and also that Peter, James, and John devoted themselves entirely to preaching. But today what we call the position of the brothers is not related to the position of the ministry. In the local church, the brothers of the locality should be the deacons and the elders. All the brothers and sisters should take care of spiritual matters; they are the priests. The elders should not do everything for them; the elders only "oversee." As for the workers, when they come to the church, they have only the position of a brother. This is where the difference between the Nicolaitans and the brothers lies. The Bible shows us that all the children of the Lord testify, but the apostles testify more. The difference is a matter of degree, not of nature. The nature is identical; only the degree is different. But the teaching of the Nicolaitans changes this—spiritual affairs are taken care of by a special class. This is rebuked by God, for if this is the case, the church may be worldly and content just to have a few spiritual deacons. Several especially spiritual people will be selected from the church to take care of the spiritual affairs. They will become another class to undertake all the spiritual things. The system of fathers of the world church, the clergy system of the state church, and the pastoral system of the independent churches are all the same in nature. They are all Nicolaitans. In the Bible there are only brothers. There is the gift of a pastor, but no system of pastors. The pastoral system is man's tradition. If the children of God are not willing to return to the position of that in the beginning, no matter what they do, it will not be right. The church must not unite with the world and must not receive unbelievers into the church. Otherwise, it will be easy to accept the teaching of the Nicolaitans. People must be separated from the world before they can be brought into the church. Whenever we allow an unbeliever to come into the church, the church is no longer the church, but the world. The holiness and separation of the church must be maintained at any cost.

　"Repent therefore; but if not, I am coming to you quickly, and I will make war with them with the sword of My mouth" (Rev. 2:16). Here the Lord speaks very strong words. If they will not repent, He will punish them with the sword of His mouth—that is, He will punish and judge those who rebel against Him. We pray God that there will be no Nicolaitans among us! I feel that if the church is spiritual, then Nicolaitans cannot be produced. Once the church becomes worldly, the Nicolaitans appear. God's requirement in the beginning for the people of Israel was that the whole nation be priests. God separated the Levites to be priests because the people of Israel sinned. When the church became worldly, the matter of serving God was committed to a few people. Now God wants all the people in the church to do the spiritual things.

　"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give of the hidden manna, and to him I will give a white stone, and upon the stone a new name written, which no one knows except he who receives it" (v. 17). Two things are promised to the overcomer—the hidden manna and the white stone. The hidden manna and the manna in the wilderness are two different things. When the people of Israel were in the wilderness, manna came down from heaven daily for them to eat. Then Moses told them to take a golden pot, fill it with an omer of manna, and keep it in the ark. When later generations would ask about the matter, they could tell them how God sent down manna from heaven to feed them while they were in the wilderness. They had the manna in the ark as evidence (Exo. 16:14-35). Those of later generations who did not know what manna was could be shown the manna in the ark. Then they would know. But those who had eaten of the manna would have another feeling towards the hidden manna. They had known the taste; thus, when they saw it again, they would have a kind of recollection. Those who had not tasted it would not have such a recollection, even though they knew what it was. To him who overcomes, the Lord will give to eat of the hidden manna. This means they will have recollections.

　All our experiences before God are valuable and will not be lost. Many brothers ask me whether what they have passed through before God will be of any use in eternity. If you know the meaning of the hidden manna, you will know whether or not these will be of any use. If we have the opportunity to see the "hidden manna," then we will be able to review the "daily manna" once more. Whatever difficulty we go through and whatever tears we shed today will become our review. To me the hidden manna is the daily manna. Those who have never seen the manna will not have any recollection of it when they see the hidden manna on that day. Although they know the leading of His grace, they have not eaten of it. But those who have eaten of it will be full of recollections. The hidden manna is a very great principle in the Bible and also a great treasure. One day we shall eat of the heavenly, hidden manna. If we do not have any scars here, we are not overcomers. If we have never passed through things here, there will be no recollections or retasting of experiences in the future, even if we are given the hidden manna. Never say that what we encounter today is meaningless. No experience is a lost experience. On that day we all will be able to recall our experiences. We must not say that everything in the kingdom is the same. No, it is not the same! Our experience on this earth is related to what we will enjoy in that day. The hidden manna is known to those who know and unknown to those who do not know. Today we pass through hardships and tribulations, but on that day the Lord will wipe away our tears. How can those who have no tears know the preciousness of the wiping away of tears?

　There is another reward, that is, the white stone, and the overcomer's new name is written upon the stone. The Lord gives him a new name which corresponds with his condition before the Lord. A brother wants me to change his name for him, but I do not know whether the name will need to be changed again after I have changed it. The Lord writes the name on the white stone; only the Lord and you will know it. The overcomer does not receive a special name; rather, he receives the name which he deserves. I hope that the Lord will open our eyes that we may know the way of the overcomer and that we may receive the hidden manna and the new name.

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