事奉类 › 教会的正统 › 第八章　结论

第八章　结论

教会的正统

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　　旧约里头，犹太有很清楚地预言（以色列就没有预言。以色列在耶罗波安的时候悖逆了神，而也是先亡国的。明显的说，神对以色列不喜悦，它是被神弃绝的，所以就没有预言）。犹太的预言一直接到主耶稣身上来；从马太一章的家谱，你可以看见这个。旧约里，有许许多多的先知，他们的工作没有别的目的，就是给我们看见将来的事如何。像但以理这人，他所预言的是列国的情形如何。犹太要亡国；亡国之后，在这二千五百年之中，外邦国家一个一个的兴起，到主耶稣再来的时候。所以著名的像但以理二章、七章、九章、十一章，都是对于外邦很仔细的预言。除了犹太和外邦的预言之外，在神的计划中，还有神的教会。教会的预言在哪里呢？你读前七封书信，没有预言。马太十三章好像有预言，但不够仔细、也不够清楚是指教会，因为那里是指着天国的外表说的。所以可说，只有启二~三，只有这后七封书信，给我们看见教会的预言。在上面，我们已经略略地读过了，并且看见每个都应验了。我们已经看见主给我们的预言，和历史给我们的应验。我们感谢神，因为预言已经应验了，我们凭着应验来看这七封书信，所以就容易了许多。
　　主是要借着这七封书信，给我们以作得胜者的指引。主在这里专门对我们说，我们应该怎样就能够得胜。借着书信的应验，叫我们看见在地上作得胜者的路。所以这个是和我们各人所走的路发生关系。
　　我们把这七封书信合起来看，每一封书信都是四段。从头一封到末了一封都是一样。先有主自己的名，有教会的情形，而后有得胜者的赏赐，和有耳朵的呼召。每一封书信，主给我们看见，祂自己是谁，教会是如何的情形，然后就说得胜者主要给他什么，有耳朵的就应当听。得胜者的呼召，对每个教会都有，并且都有它的特点，得胜者主要给他的赏赐也不一样。
　　所以在这里让我们学习一件事，不管教会处在怎样的情形中，每个教会有问题发生的时候，人如果在神面前是忠心的，就要寻找出自己该怎么办。主给我们看见那个解决的方法。主说，祂就是道路，祂就是真理，祂也是生命（约十四6）。所以不管在那封书信中，在任何情形之下，主并不叫我们注意情形多糟，乃是叫我们看见祂自己是谁。启示是恢复看见。对于主的认识，是由启示一下就看见的。我们一看见，所有失败就都被焚烧了。你要在神面前看见教会的困难是非常急促的。在这种情形之下，我们喊救。但是主说，认识祂的人才有救。所以在每封书信里，主都有一句话说到祂是谁。像祂这么一位主，能不能对付这种景况呢？
　　在我们个人的身上，也像教会一样，在困难的环境中，我们要认识和我们困难相反的主。其余的问题乃是其次的问题。所有的问题就在乎我所认识的主到那里为止。有的人能承当的那么多，有的人能承当的就那么少。那承当的力量或多或少，就在乎怎样认识主。所以在七封书信中，开章就注意到主到底是谁。一个人不认识主，就不会认识教会。许多人今天对教会情形能满意的，就是因为在神面前没有看见，没有看见坐在宝座上的那位是谁，也没有看见主各方面的荣耀，和祂各方面的德性。你如果认识主，你就发现个人的罪，也就知道教会的罪。所有的问题，乃是在你对于神是怎样认识的。认识神不多的人，神的启示也不多，而对于任意的事情也更能容让。每个站在主面前的人，主都把我们不合祂旨意的容量除掉，在主面前的启示一得着，主就把不合祂旨意的都除掉。你就要知道：要圣洁，就有主；不圣洁，主的交通就失去。
　　已往我们所看关于七封书信的事，我们千万不要误会我们是争执那个制度问题。请你记得，这都是与主发生关系的。你认识主，你就定罪神子民的任意妄为；你若认识主不多，也就能容让神的子民随己意行事。许多的时候，人能宽容基督徒，乃是因为他对基督不够忠心。对主不够忠心的人，乃是因为他还没有启示来认识定这个为罪的主。啊，竟然有时候，我们当在主和祂的子民中，拣选我们所当事奉的。
　　我们已经知道，“七”的数目很明显的分作三和四。以弗所接下去就是士每拿，士每拿接下去就是别迦摩。这三个是一类，因为他们都过去了。底下那四个又是一类。推雅推喇、撒狄、非拉铁非和老底嘉，这四个和前三个有一个基本不同的地方。撒狄在地上的日子，推雅推喇还在地上；非拉铁非在地上的日子，撒狄也在；老底嘉在地上的日子，非拉铁非也在。换句话说，末了这四个教会是一同在世界上过日子的。她们不是同时起首的，她们乃是同时结束的。这四个教会今天摆在我们面前，是顶有意思的。更正教出来的时候，罗马教已经一千多年了。非拉铁非出来的时候，更正教已经二三百年了。老底嘉在地上的时候，非拉铁非也已经好几十年了。我们今天生在这时代，有一件很特别的事，就是有四种不同的教会可以给我们拣选。如果我们生在14、五世纪之前，我们除了作罗马教的人以外，没有路走。如果生在十八世纪，我们可以拣选是作罗马教的人呢，还是更正教的人。到了前一个世纪，在一八二五年，非拉铁非来了，弟兄们起来了，那么我们有三个可以拣选。到一八四几年，老底嘉进来了。
　　今天有四种不同的教会。这四个里面都有得救的人，有的比较好，有的比较坏。神把我们摆在这里，有四条路给我们去拣选。不过主也把祂的心意打开给我们看。祂的心意不在罗马教，这个问题已经过去了。我要不要作教皇的门徒，这个根本用不着祷告问神。虽然在启示录二章里摆着这个，但是这个拣选的需要已经没有了，读圣经的人都知道拣选罗马教的问题是过去了。困难却在这里，就是有许多弟兄，不都知道拣选更正教的问题也已经过去了。主是不是叫我们作撒狄呢？希奇的，有许多人作撒狄很满意。但如果读神的话，主就要给我们看见，祂对撒狄并不满足。主的心意是在非拉铁非身上。你所看见的七封书信，只有－启示录一个非拉铁非被主称赞。其余书信，主总有责备的话。士每拿好一点，没有责备，但也没有称赞。非拉铁非却不同，从起头到末了，主全是称赞。那么你们问说，我们好不好加入弟兄们运动呢？好像这个运动是可以“加入”的一样！弟兄们运动中，有许多的人已经变成老底嘉了。那么现在我们怎么办呢？老底嘉也是主所弃绝的。我们如果一不小心，非拉铁非没有赶上，反赶上老底嘉了。
　　所以今天有一个很大的问题，是神的儿女所该注意的。在中国，从－启示录一九二一年之后，我们看见福音越过越清楚，得救的人也越过越多，神对教会的真理也越过越注重。我们起首看见教会完全是神的，只有得救的人才能在里面，也只有神在圣经里所定规的话是教会应当遵守的。在那个时候，谁也没有听见过什么是弟兄们运动。到了－启示录一九二七年，才起首听见说，在国外有这样的工作。继续的借着书报，才知道有个很大的运动充满在全世界各国，改教也不过是这样大的运动。但是另一面我们感觉，其中也有许多人已经落到老底嘉的地位了。那时，我们就有一个问题：到底圣经是怎么说的？神的儿女应当加入一个运动么？基督徒的联合，应该是在基督里，而不是在运动里。所以，我们就用更多的工夫去读圣经。我们越过越清楚，比地方大的不是教会，比地方小的也不是教会。
　　在这个时代中，神给我们看见有四个不同的教会。或者我们可以这样说，有罗马教、更正教、弟兄相爱和弟兄会。第四个的弟兄会，它已经落到老底嘉的地位上了；以那个团体说，已经变成一个宗派了。我曾问一个弟兄说，“你看我像不像一个弟兄？”他说，“像是像，不过在‘你们’中间还有…”我立刻就说，“那么‘你们’是什么？我在这里作弟兄还不够？在‘我们’里面包括所有被宝血救赎的人！”什么时候，重庆有弟兄得救了，而重庆教会说他还不是弟兄，重庆教会就变成宗派了。－启示录一个人除了他是弟兄之外，还要加上一个东西，才叫他作弟兄，那就是一个宗派。虽然他们没有自己说他们是弟兄会，但是却有一个无形的界限放在那里。
　　今天的非拉铁非是怎样的人呢？在各处的教会可能都是非拉铁非，也可能有的不是。究竟谁是谁不是，我没有办法说。可能重庆的教会是非拉铁非，可能昆明的教会不是；可能成都的教会是非拉铁非，也可能兰州的教会不是。今天变作是地方的问题了，像七封书信是地方的一样。罗马教非弃绝不可，更正教非离开不可。在消极方面，这两个你们能除去；但在积极上，你们是不是非拉铁非？还是老底嘉呢？脱离罗马教是简单的事，脱离更正教也是简单的事，只要你写一封信，从前门走出来了；但是你是不是非拉铁非还有问题，要看你后门走出去了没有。非拉铁非不会落到撒狄去，但是会落到老底嘉去。主对于老底嘉的批评，比对于撒狄更重。主在这里要我们学习高举主的名。无论在哪里，有两三个人奉主的名聚会，主就在他们中间。但是你千万不要为自己高举。凡自己说自己是非拉铁非的，这人就有一点不像了。
　　如果今天你脱离了宗派，你看见了教会，就只有神的话来作标准。比方说，有一个弟兄，他也是重生的人，你能说他不是弟兄么？道理清楚地人是弟兄，不清楚地人也还是弟兄。他住在家里是我的弟兄，他跌在马路的沟里也还是我的弟兄。千错万错，只能怪我的父亲生他。非拉铁非的特点是弟兄相爱。今天这条道路，你非走不可。但是你却不可抱着这样的态度：我爱清楚地弟兄，我爱可爱的弟兄；不可爱的，我就不爱。他清楚不清楚，这是他的事。我们绝对不能说，你是一个悖逆的人。你今年所看见的，是你去年没有看见的。也许明年他也看见了你今年所看见的，神也在他读经的时候给他看见亮光。神的心如果有那么大，我们也得有那么大。我们要学习有个够大的心来包括神所有的儿女。什么时候你说“我们”而不能包括神所有的儿女，你就是最大的宗派，或者站的地位不是弟兄相爱，而是高举自己。非拉铁非这条路是非走不可的。困难的点是非拉铁非包括所有的弟兄，有的人却不能包括那么大。
　　举一个例子：抗战前我到昆明，有一位××会的弟兄找我去谈话。他是很好的一个弟兄。他见我的时候说，“你还记得不记得，我在上海问你一个问题，你还没有答我─我们如何才能合作？”我就说，“弟兄，你有一个××会，是我所没有分的。”他说，“对，但是你不要管这个；我是说我们在神面前好好的合作。”我说，“我有一个会，我在里面，保罗也在里面，彼得也在里面，约翰、路德马丁、卫斯理、戴德生…都在里面，你也在里面。我那个会好大，所有在基督里的，大的、小的都在里面。”我又说，“弟兄，你和我有一个分别：我只建立一个会，你要建立两个会。我的工作只有基督的教会，没有××会。如果你所说的是建立基督的教会，而不是××会的话，我绝对可以合作。”弟兄姊妹们，你们看见这个分别么？那个弟兄的相爱不够大，他注重××会内的基督教会，他是建立两个会。我话说完了，他承认头一次看见这是怎样一回事。他拉着我的手说，盼望以后不会再起这个问题。
　　弟兄相爱就是说，所有的弟兄我们都得爱。他有软弱是另一个问题。我说神的儿女非受浸不可，但是不能说他没有这样作就不是弟兄了。他浸到水里是重生，他没有浸到水里也是重生。千错万错，都是我的父亲错生了他（求主赦免我如此说）。不错，有机会的时候，要同他读圣经，要让他知道太监和腓利下到水里去（徒八36~38），主耶稣从水里上来（太三16）。圣经的受浸是人下去，人上来，不是两根指头下去上来。但是我们不能说，他还没有作这件事，所以他还不是弟兄。弟兄的根据是生命，不是受浸。虽然我们相信受浸是对的，但我们不是浸礼会。交通的根据是血，是圣灵的生命，不是知识，连圣经的知识也不是。最大的问题就是有没有神的生命；他如果得了重生，他就是弟兄。相爱只有站在这个地位上。什么时候我们把其他的东西拿进来，加上几个条件，就是宗派。比方说擘饼：初信的保罗到了一个地方，有人把他带去，的的确确有了见证，知道他是弟兄，他就可以擘饼。根本没有第二个条件发生。他相信不相信大灾难是不是七年？被提是局部或全体的？你如果要这样问，根本就错了。要看见和我同样的弟兄才相爱的，就是宗派，就违反了弟兄相爱的见证。感谢神，我们都是弟兄。每个被宝血赎回的人，都是弟兄。你自己的那一分出来，定规是骄傲。“我们才对，你们这些弟兄不对；”但是饼要包括所有对的和不对的弟兄。
　　当你要这样的跟从主的时候，要爱所有的弟兄的时候，不是说，所有的弟兄都会爱你。这一点是你要知道的。撒狄从推雅推喇出来，撒狄虽然是跟从主的旨意，但是难免受了罗马教的恨恶。照样，非拉铁非是从撒狄出来的，宗派就也要反对你们。他们因为要维持他们的机构，就要对你们说，你们这样作，不是爱弟兄。从他们的眼光看，爱弟兄就是爱撒狄，好像爱弟兄和爱宗派是没有分别似的。总有存心要维持宗派的人，要批评你们爱心不够，因为你们没有建立他们的宗派。但是，你们要清楚：爱弟兄自己，和爱这位弟兄所爱的宗派，乃是两件事。
　　并且我们要知道，爱整个的教会，只因着他是弟兄就爱他，才是爱弟兄。如果在全体的弟兄中，只有局部的弟兄我们爱，只有我们范围内的弟兄我们才爱，就这爱弟兄不是爱弟兄，乃是爱分门别类。我们若不脱离这个门户之爱，我们就不能爱弟兄。门户之爱不只是不对的，并且是错的。爱门户乃是爱弟兄最大的拦阻。人若不除去爱门户的心，他就不能爱弟兄。爱弟兄的人，因为他没有门户之爱，就受人批评，说他无爱心，这是常有的事，不要以为希奇。
　　另外再提一点，这里有七次说到得胜。主对以弗所教会说，你要悔改。怎样得胜呢？在乎发现起初的爱心放松了。士每拿的得胜没有别的，主说，你要忠心到底，你就要得冠冕。在别迦摩，主反对巴兰和尼哥拉党的教训，所以凡弃绝巴兰和尼哥拉党教训的人，就是得胜的人。到了推雅推喇，虽然耶洗别在那里，但是还有人不从那教训。主说，你如果持守已有的，这个就是得胜，不是叫他们起来作路德。在撒狄，有几个人他们是活的。虽然撒狄本身没有一样是完全的，但是主说，穿白衣的就是得胜的。非拉铁非顶希奇，有试炼、有困难，但是主说，你持守你所有的，就已经得胜了。老底嘉就是光有客观的不行，还得主观的与主同走。这里所有的得胜，都是指着神儿女中间的分别。得胜的应许是赐给教会，所以在教会中分作得胜的和失败的两种人。这分别的点在这里：神有一个计划，有一个标准；凡能达到神这个标准的，就是得胜的人；不能达到神这个标准的，就不是。得胜的人，不过就是仅仅作他所该作的而已。许多人有个错误的原则，以为得胜是特别好的意思。请你记得，得胜是最低的限度；得胜不是超过水平，乃是达到水平。你能够达到这个标准，就是得胜者。失败乃是因你赶不上神的计划，落在水平之下。
　　今天我很高兴一件事，不知道你们怎样觉得？从推雅推喇时代起，差不多一千四百年，神没有叫我生在那里面。神也没有叫我生在撒狄的时代里。我们就是生在这一百多年才有非拉铁非的时代里。主就是把我们摆在非拉铁非里面，要叫我们作非拉铁非。老实说，过去许多的人，他们还不能作非拉铁非。今天在公会里有许多得胜者，但是还不是在非拉铁非里。今天在老底嘉里也有许多得胜的人，但是这不过是老底嘉的得胜者。在全部教会历史中，没有一个机会比今天这个机会更好。
　　“得胜的，我要叫他在我神殿中作柱子，他也必不再从那里出去。”（启三12上）你要注意那个“再”字，“再”是已经出去过一次了。在弟兄们中，十个有八个是出去过的。主在这里的应许，我就觉得顶奇妙。在神殿中作柱子，再出去，神的殿要垮了。底下三个名字特别：“我神的名，和我神城的名，…并我的新名。”（12下）名字是什么意思呢？名字意义顶大。神的名字，就是代表神的荣耀；除了非拉铁非之外，没有一个教会得到神的荣耀。神城的名字就是新耶路撒冷，换句话说，非拉铁非成功了神的计划。还有“我的新名，”你知道主耶稣升天的时候，领得了一个新名，超乎万名之名（腓二9~11）。所以在这里，主给我们看见，所有的教会中，主就是特别看中一个非拉铁非。今天我们感谢神，我们是生在一个能够作非拉铁非的时代。虽然我们是生在一个教会情形纷乱的时代，但是感谢神，我们能够作非拉铁非的人。
　　末后请你记得，对七个教会有七次主都说同样的话：“圣灵向众教会所说的话，凡有耳的，就应当听。”这话你要注意，主的眼睛不只是看摆在这里的七个教会，主的眼睛也是看全世界古今中外的教会。主所说的，乃是对众教会说的。在以弗所时期里那种放松的情形，很可能在今天的非拉铁非里产生。士每拿的时期虽然过去了，但是还可能产生在今天。每个教会的情形，很多的时候可能产生在一个教会身上。教会不是那么单纯的。那些特别的情形，不过是在一段时期里主要的情形而已。所有的情形，可能在这七个教会中同时发生。
　　主在这里说，圣灵向众教会所说的话，“凡有耳的，就应当听。”有两个人走在马路上，有一个说，“等一等，我听见蟋蟀的声音。”那个朋友说，“你疯了！马路上车马的声音这么多，讲话的声音都听不见，那里还能听见蟋蟀的声音？”但是他跑到马路的一处墙边，叫他的朋友在那里听，果真有蟋蟀在叫。他朋友问他，怎么会听见？他说，“在银行里的人，他们只听见银钱的声音；许多音乐家，他们只听见音乐的声音；我是昆虫学者，我的耳朵就能听见虫叫的声音。”主告诉你说，凡有耳会听主话的，就应当听。有许多人是没有耳、不会听主话的人。你如果有耳朵，就应当听。求神给我们走一条正直的路，无论如何，我们要拣选非拉铁非的路。
　　旧约里头，犹太有很清楚地预言（以色列就没有预言。以色列在耶罗波安的时候悖逆了神，而也是先亡国的。明显的说，神对以色列不喜悦，它是被神弃绝的，所以就没有预言）。犹太的预言一直接到主耶稣身上来；从马太一章的家谱，你可以看见这个。旧约里，有许许多多的先知，他们的工作没有别的目的，就是给我们看见将来的事如何。像但以理这人，他所预言的是列国的情形如何。犹太要亡国；亡国之后，在这二千五百年之中，外邦国家一个一个的兴起，到主耶稣再来的时候。所以著名的像但以理二章、七章、九章、十一章，都是对于外邦很仔细的预言。除了犹太和外邦的预言之外，在神的计划中，还有神的教会。教会的预言在哪里呢？你读前七封书信，没有预言。马太十三章好像有预言，但不够仔细、也不够清楚是指教会，因为那里是指着天国的外表说的。所以可说，只有启示录二至三章，只有这后七封书信，给我们看见教会的预言。在上面，我们已经略略地读过了，并且看见每个都应验了。我们已经看见主给我们的预言，和历史给我们的应验。我们感谢神，因为预言已经应验了，我们凭着应验来看这七封书信，所以就容易了许多。
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马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
但以理书二章（略，若需要被汇集，请勾选“不忽略整章”）
但以理书七章（略，若需要被汇集，请勾选“不忽略整章”）
但以理书九章（略，若需要被汇集，请勾选“不忽略整章”）
但以理书十一章（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”）
启二1～三（略，若需要被汇集，请勾选“不忽略整章”）
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　　主是要借着这七封书信，给我们以作得胜者的指引。主在这里专门对我们说，我们应该怎样就能够得胜。借着书信的应验，叫我们看见在地上作得胜者的路。所以这个是和我们各人所走的路发生关系。　　我们把这七封书信合起来看，每一封书信都是四段。从头一封到末了一封都是一样。先有主自己的名，有教会的情形，而后有得胜者的赏赐，和有耳朵的呼召。每一封书信，主给我们看见，祂自己是谁，教会是如何的情形，然后就说得胜者主要给他什么，有耳朵的就应当听。得胜者的呼召，对每个教会都有，并且都有它的特点，得胜者主要给他的赏赐也不一样。　　所以在这里让我们学习一件事，不管教会处在怎样的情形中，每个教会有问题发生的时候，人如果在神面前是忠心的，就要寻找出自己该怎么办。主给我们看见那个解决的方法。主说，祂就是道路，祂就是真理，祂也是生命（约十四6）。所以不管在那封书信中，在任何情形之下，主并不叫我们注意情形多糟，乃是叫我们看见祂自己是谁。启示是恢复看见。对于主的认识，是由启示一下就看见的。我们一看见，所有失败就都被焚烧了。你要在神面前看见教会的困难是非常急促的。在这种情形之下，我们喊救。但是主说，认识祂的人才有救。所以在每封书信里，主都有一句话说到祂是谁。像祂这么一位主，能不能对付这种景况呢？
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约14:6  
耶稣说，我就是道路、实际、生命；若不借着我，没有人能到父那里去。
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　　在我们个人的身上，也像教会一样，在困难的环境中，我们要认识和我们困难相反的主。其余的问题乃是其次的问题。所有的问题就在乎我所认识的主到那里为止。有的人能承当的那么多，有的人能承当的就那么少。那承当的力量或多或少，就在乎怎样认识主。所以在七封书信中，开章就注意到主到底是谁。一个人不认识主，就不会认识教会。许多人今天对教会情形能满意的，就是因为在神面前没有看见，没有看见坐在宝座上的那位是谁，也没有看见主各方面的荣耀，和祂各方面的德性。你如果认识主，你就发现个人的罪，也就知道教会的罪。所有的问题，乃是在你对于神是怎样认识的。认识神不多的人，神的启示也不多，而对于任意的事情也更能容让。每个站在主面前的人，主都把我们不合祂旨意的容量除掉，在主面前的启示一得着，主就把不合祂旨意的都除掉。你就要知道：要圣洁，就有主；不圣洁，主的交通就失去。　　已往我们所看关于七封书信的事，我们千万不要误会我们是争执那个制度问题。请你记得，这都是与主发生关系的。你认识主，你就定罪神子民的任意妄为；你若认识主不多，也就能容让神的子民随己意行事。许多的时候，人能宽容基督徒，乃是因为他对基督不够忠心。对主不够忠心的人，乃是因为他还没有启示来认识定这个为罪的主。啊，竟然有时候，我们当在主和祂的子民中，拣选我们所当事奉的。　　我们已经知道，“七”的数目很明显的分作三和四。以弗所接下去就是士每拿，士每拿接下去就是别迦摩。这三个是一类，因为他们都过去了。底下那四个又是一类。推雅推喇、撒狄、非拉铁非和老底嘉，这四个和前三个有一个基本不同的地方。撒狄在地上的日子，推雅推喇还在地上；非拉铁非在地上的日子，撒狄也在；老底嘉在地上的日子，非拉铁非也在。换句话说，末了这四个教会是一同在世界上过日子的。她们不是同时起首的，她们乃是同时结束的。这四个教会今天摆在我们面前，是顶有意思的。更正教出来的时候，罗马教已经一千多年了。非拉铁非出来的时候，更正教已经二三百年了。老底嘉在地上的时候，非拉铁非也已经好几十年了。我们今天生在这时代，有一件很特别的事，就是有四种不同的教会可以给我们拣选。如果我们生在十四、五世纪之前，我们除了作罗马教的人以外，没有路走。如果生在十八世纪，我们可以拣选是作罗马教的人呢，还是更正教的人。到了前一个世纪，在一八二五年，非拉铁非来了，弟兄们起来了，那么我们有三个可以拣选。到一八四几年，老底嘉进来了。　　今天有四种不同的教会。这四个里面都有得救的人，有的比较好，有的比较坏。神把我们摆在这里，有四条路给我们去拣选。不过主也把祂的心意打开给我们看。祂的心意不在罗马教，这个问题已经过去了。我要不要作教皇的门徒，这个根本用不着祷告问神。虽然在启示录二章里摆着这个，但是这个拣选的需要已经没有了，读圣经的人都知道拣选罗马教的问题是过去了。困难却在这里，就是有许多弟兄，不都知道拣选更正教的问题也已经过去了。主是不是叫我们作撒狄呢？希奇的，有许多人作撒狄很满意。但如果读神的话，主就要给我们看见，祂对撒狄并不满足。主的心意是在非拉铁非身上。你所看见的七封书信，只有一个非拉铁非被主称赞。其余书信，主总有责备的话。士每拿好一点，没有责备，但也没有称赞。非拉铁非却不同，从起头到末了，主全是称赞。那么你们问说，我们好不好加入弟兄们运动呢？好像这个运动是可以“加入”的一样！弟兄们运动中，有许多的人已经变成老底嘉了。那么现在我们怎么办呢？老底嘉也是主所弃绝的。我们如果一不小心，非拉铁非没有赶上，反赶上老底嘉了。
--------本段经节汇集--------
启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　所以今天有一个很大的问题，是神的儿女所该注意的。在中国，从一九二一年之后，我们看见福音越过越清楚，得救的人也越过越多，神对教会的真理也越过越注重。我们起首看见教会完全是神的，只有得救的人才能在里面，也只有神在圣经里所定规的话是教会应当遵守的。在那个时候，谁也没有听见过什么是弟兄们运动。到了一九二七年，才起首听见说，在国外有这样的工作。继续的借着书报，才知道有个很大的运动充满在全世界各国，改教也不过是这样大的运动。但是另一面我们感觉，其中也有许多人已经落到老底嘉的地位了。那时，我们就有一个问题：到底圣经是怎么说的？神的儿女应当加入一个运动么？基督徒的联合，应该是在基督里，而不是在运动里。所以，我们就用更多的工夫去读圣经。我们越过越清楚，比地方大的不是教会，比地方小的也不是教会。　　在这个时代中，神给我们看见有四个不同的教会。或者我们可以这样说，有罗马教、更正教、弟兄相爱和弟兄会。第四个的弟兄会，它已经落到老底嘉的地位上了；以那个团体说，已经变成一个宗派了。我曾问一个弟兄说，“你看我像不像一个弟兄？”他说，“像是像，不过在‘你们’中间还有…”我立刻就说，“那么‘你们’是什么？我在这里作弟兄还不够？在‘我们’里面包括所有被宝血救赎的人！”什么时候，重庆有弟兄得救了，而重庆教会说他还不是弟兄，重庆教会就变成宗派了。一个人除了他是弟兄之外，还要加上一个东西，才叫他作弟兄，那就是一个宗派。虽然他们没有自己说他们是弟兄会，但是却有一个无形的界限放在那里。　　今天的非拉铁非是怎样的人呢？在各处的教会可能都是非拉铁非，也可能有的不是。究竟谁是谁不是，我没有办法说。可能重庆的教会是非拉铁非，可能昆明的教会不是；可能成都的教会是非拉铁非，也可能兰州的教会不是。今天变作是地方的问题了，像七封书信是地方的一样。罗马教非弃绝不可，更正教非离开不可。在消极方面，这两个你们能除去；但在积极上，你们是不是非拉铁非？还是老底嘉呢？脱离罗马教是简单的事，脱离更正教也是简单的事，只要你写一封信，从前门走出来了；但是你是不是非拉铁非还有问题，要看你后门走出去了没有。非拉铁非不会落到撒狄去，但是会落到老底嘉去。主对于老底嘉的批评，比对于撒狄更重。主在这里要我们学习高举主的名。无论在哪里，有两三个人奉主的名聚会，主就在他们中间。但是你千万不要为自己高举。凡自己说自己是非拉铁非的，这人就有一点不像了。　　如果今天你脱离了宗派，你看见了教会，就只有神的话来作标准。比方说，有一个弟兄，他也是重生的人，你能说他不是弟兄么？道理清楚地人是弟兄，不清楚地人也还是弟兄。他住在家里是我的弟兄，他跌在马路的沟里也还是我的弟兄。千错万错，只能怪我的父亲生他。非拉铁非的特点是弟兄相爱。今天这条道路，你非走不可。但是你却不可抱着这样的态度：我爱清楚地弟兄，我爱可爱的弟兄；不可爱的，我就不爱。他清楚不清楚，这是他的事。我们绝对不能说，你是一个悖逆的人。你今年所看见的，是你去年没有看见的。也许明年他也看见了你今年所看见的，神也在他读经的时候给他看见亮光。神的心如果有那么大，我们也得有那么大。我们要学习有个够大的心来包括神所有的儿女。什么时候你说“我们”而不能包括神所有的儿女，你就是最大的宗派，或者站的地位不是弟兄相爱，而是高举自己。非拉铁非这条路是非走不可的。困难的点是非拉铁非包括所有的弟兄，有的人却不能包括那么大。　　举一个例子：抗战前我到昆明，有一位××会的弟兄找我去谈话。他是很好的一个弟兄。他见我的时候说，“你还记得不记得，我在上海问你一个问题，你还没有答我─我们如何才能合作？”我就说，“弟兄，你有一个××会，是我所没有分的。”他说，“对，但是你不要管这个；我是说我们在神面前好好的合作。”我说，“我有一个会，我在里面，保罗也在里面，彼得也在里面，约翰、路德马丁、卫斯理、戴德生…都在里面，你也在里面。我那个会好大，所有在基督里的，大的、小的都在里面。”我又说，“弟兄，你和我有一个分别：我只建立一个会，你要建立两个会。我的工作只有基督的教会，没有××会。如果你所说的是建立基督的教会，而不是××会的话，我绝对可以合作。”弟兄姊妹们，你们看见这个分别么？那个弟兄的相爱不够大，他注重××会内的基督教会，他是建立两个会。我话说完了，他承认头一次看见这是怎样一回事。他拉着我的手说，盼望以后不会再起这个问题。　　弟兄相爱就是说，所有的弟兄我们都得爱。他有软弱是另一个问题。我说神的儿女非受浸不可，但是不能说他没有这样作就不是弟兄了。他浸到水里是重生，他没有浸到水里也是重生。千错万错，都是我的父亲错生了他（求主赦免我如此说）。不错，有机会的时候，要同他读圣经，要让他知道太监和腓利下到水里去（徒八36~38），主耶稣从水里上来（太三16）。圣经的受浸是人下去，人上来，不是两根指头下去上来。但是我们不能说，他还没有作这件事，所以他还不是弟兄。弟兄的根据是生命，不是受浸。虽然我们相信受浸是对的，但我们不是浸礼会。交通的根据是血，是圣灵的生命，不是知识，连圣经的知识也不是。最大的问题就是有没有神的生命；他如果得了重生，他就是弟兄。相爱只有站在这个地位上。什么时候我们把其他的东西拿进来，加上几个条件，就是宗派。比方说擘饼：初信的保罗到了一个地方，有人把他带去，的的确确有了见证，知道他是弟兄，他就可以擘饼。根本没有第二个条件发生。他相信不相信大灾难是不是七年？被提是局部或全体的？你如果要这样问，根本就错了。要看见和我同样的弟兄才相爱的，就是宗派，就违反了弟兄相爱的见证。感谢神，我们都是弟兄。每个被宝血赎回的人，都是弟兄。你自己的那一分出来，定规是骄傲。“我们才对，你们这些弟兄不对；”但是饼要包括所有对的和不对的弟兄。
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徒8:36  
二人正沿路走的时候，到了有水的地方，太监说，看哪，这里有水，我受浸有什么妨碍？
徒8:37  
腓利对他说，你若是全心相信就可以。他回答说，我信耶稣基督是神的儿子。
徒8:38  
于是吩咐车停住，腓利和太监二人同下水里去，腓利就给他施浸。
太3:16  
耶稣受了浸，随即从水里上来，看哪，诸天向祂开了，祂就看见神的灵，仿佛鸽子降下，落在祂身上。
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　当你要这样的跟从主的时候，要爱所有的弟兄的时候，不是说，所有的弟兄都会爱你。这一点是你要知道的。撒狄从推雅推喇出来，撒狄虽然是跟从主的旨意，但是难免受了罗马教的恨恶。照样，非拉铁非是从撒狄出来的，宗派就也要反对你们。他们因为要维持他们的机构，就要对你们说，你们这样作，不是爱弟兄。从他们的眼光看，爱弟兄就是爱撒狄，好像爱弟兄和爱宗派是没有分别似的。总有存心要维持宗派的人，要批评你们爱心不够，因为你们没有建立他们的宗派。但是，你们要清楚：爱弟兄自己，和爱这位弟兄所爱的宗派，乃是两件事。　　并且我们要知道，爱整个的教会，只因着他是弟兄就爱他，才是爱弟兄。如果在全体的弟兄中，只有局部的弟兄我们爱，只有我们范围内的弟兄我们才爱，就这爱弟兄不是爱弟兄，乃是爱分门别类。我们若不脱离这个门户之爱，我们就不能爱弟兄。门户之爱不只是不对的，并且是错的。爱门户乃是爱弟兄最大的拦阻。人若不除去爱门户的心，他就不能爱弟兄。爱弟兄的人，因为他没有门户之爱，就受人批评，说他无爱心，这是常有的事，不要以为希奇。　　另外再提一点，这里有七次说到得胜。主对以弗所教会说，你要悔改。怎样得胜呢？在乎发现起初的爱心放松了。士每拿的得胜没有别的，主说，你要忠心到底，你就要得冠冕。在别迦摩，主反对巴兰和尼哥拉党的教训，所以凡弃绝巴兰和尼哥拉党教训的人，就是得胜的人。到了推雅推喇，虽然耶洗别在那里，但是还有人不从那教训。主说，你如果持守已有的，这个就是得胜，不是叫他们起来作路德。在撒狄，有几个人他们是活的。虽然撒狄本身没有一样是完全的，但是主说，穿白衣的就是得胜的。非拉铁非顶希奇，有试炼、有困难，但是主说，你持守你所有的，就已经得胜了。老底嘉就是光有客观的不行，还得主观的与主同走。这里所有的得胜，都是指着神儿女中间的分别。得胜的应许是赐给教会，所以在教会中分作得胜的和失败的两种人。这分别的点在这里：神有一个计划，有一个标准；凡能达到神这个标准的，就是得胜的人；不能达到神这个标准的，就不是。得胜的人，不过就是仅仅作他所该作的而已。许多人有个错误的原则，以为得胜是特别好的意思。请你记得，得胜是最低的限度；得胜不是超过水平，乃是达到水平。你能够达到这个标准，就是得胜者。失败乃是因你赶不上神的计划，落在水平之下。　　今天我很高兴一件事，不知道你们怎样觉得？从推雅推喇时代起，差不多一千四百年，神没有叫我生在那里面。神也没有叫我生在撒狄的时代里。我们就是生在这一百多年才有非拉铁非的时代里。主就是把我们摆在非拉铁非里面，要叫我们作非拉铁非。老实说，过去许多的人，他们还不能作非拉铁非。今天在公会里有许多得胜者，但是还不是在非拉铁非里。今天在老底嘉里也有许多得胜的人，但是这不过是老底嘉的得胜者。在全部教会历史中，没有一个机会比今天这个机会更好。　　“得胜的，我要叫他在我神殿中作柱子，他也必不再从那里出去。”（启三12上）你要注意那个“再”字，“再”是已经出去过一次了。在弟兄们中，十个有八个是出去过的。主在这里的应许，我就觉得顶奇妙。在神殿中作柱子，再出去，神的殿要垮了。底下三个名字特别：“我神的名，和我神城的名，…并我的新名。”（12下）名字是什么意思呢？名字意义顶大。神的名字，就是代表神的荣耀；除了非拉铁非之外，没有一个教会得到神的荣耀。神城的名字就是新耶路撒冷，换句话说，非拉铁非成功了神的计划。还有“我的新名，”你知道主耶稣升天的时候，领得了一个新名，超乎万名之名（腓二9~11）。所以在这里，主给我们看见，所有的教会中，主就是特别看中一个非拉铁非。今天我们感谢神，我们是生在一个能够作非拉铁非的时代。虽然我们是生在一个教会情形纷乱的时代，但是感谢神，我们能够作非拉铁非的人。
--------本段经节汇集--------
启3:12  
得胜的，我要叫他在我神殿中作柱子，他也绝不再从那里出去；我又要将我神的名，和我神城的名（这城就是由天上从我神那里降下来的新耶路撒冷），并我的新名，都写在他上面。
启示录十章（略，若需要被汇集，请勾选“不忽略整章”）
启3:12  
得胜的，我要叫他在我神殿中作柱子，他也绝不再从那里出去；我又要将我神的名，和我神城的名（这城就是由天上从我神那里降下来的新耶路撒冷），并我的新名，都写在他上面。
腓2:9  
所以神将祂升为至高，又赐给祂那超乎万名之上的名，
腓2:10  
叫天上的、地上的和地底下的，在耶稣的名里，万膝都要跪拜，
腓2:11  
万口都要公开承认耶稣基督为主，使荣耀归与父神。
腓立比书一章（略，若需要被汇集，请勾选“不忽略整章”）
腓立比书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　末后请你记得，对七个教会有七次主都说同样的话：“圣灵向众教会所说的话，凡有耳的，就应当听。”这话你要注意，主的眼睛不只是看摆在这里的七个教会，主的眼睛也是看全世界古今中外的教会。主所说的，乃是对众教会说的。在以弗所时期里那种放松的情形，很可能在今天的非拉铁非里产生。士每拿的时期虽然过去了，但是还可能产生在今天。每个教会的情形，很多的时候可能产生在一个教会身上。教会不是那么单纯的。那些特别的情形，不过是在一段时期里主要的情形而已。所有的情形，可能在这七个教会中同时发生。　　主在这里说，圣灵向众教会所说的话，“凡有耳的，就应当听。”有两个人走在马路上，有一个说，“等一等，我听见蟋蟀的声音。”那个朋友说，“你疯了！马路上车马的声音这么多，讲话的声音都听不见，那里还能听见蟋蟀的声音？”但是他跑到马路的一处墙边，叫他的朋友在那里听，果真有蟋蟀在叫。他朋友问他，怎么会听见？他说，“在银行里的人，他们只听见银钱的声音；许多音乐家，他们只听见音乐的声音；我是昆虫学者，我的耳朵就能听见虫叫的声音。”主告诉你说，凡有耳会听主话的，就应当听。有许多人是没有耳、不会听主话的人。你如果有耳朵，就应当听。求神给我们走一条正直的路，无论如何，我们要拣选非拉铁非的路。
　 Scripture Reading: Rev. 3:14-22
　Now we will speak of the last church. We have seen the Roman Catholic Church, the Protestant churches, and the movement of the brothers. Among these, God has chosen the movement of the brothers. Thyatira entirely failed. Although Sardis was better than Thyatira, the Lord still rebuked them. Only Philadelphia did not receive a word of rebuke. The Lord's promise is in Philadelphia. (But Philadelphia also has a calling for overcomers.) If it were up to us, we would have stopped with Philadelphia and written nothing more. However, in these churches the Lord prophesies concerning the condition of the church; therefore, it is necessary to take a step further to Laodicea, with which everyone is most familiar. If you asked which church Laodicea refers to, many could not answer. Many of God's children are not clear concerning Laodicea. Some think of learning lessons from her as individuals; some consider her as referring to the general, desolate condition of the church. But the Lord is speaking prophecy here.
　Laodicea, just like the other churches, has special meaning in her name. It is composed of two words: laos, meaning "laymen" (laity or common people), and dicea, which may be translated as "customs" or "opinions." So Laodicea means the customs of the laymen or the opinions of the common people. Here we see very clearly the meaning—the church has already failed. The church has turned to the pattern of taking the opinions and customs of the laymen. In Philadelphia we see brothers and love for one another. But here we see laymen, opinions, and customs.
　Please remember one thing: If the children of God do not stand in the position of Philadelphia, they will fall and fail. However, they cannot return to Sardis. Once a person has seen the truth of the brothers, he can no longer go back to the Protestant churches, even if he wants to. Since he is not able to stand firmly in Philadelphia, he retrogresses from Philadelphia to become, as here, Laodicea. That which came out from the Roman Catholic Church is called the Protestant church; that which came out from the Protestant churches is called the brothers; and that which goes forth from Philadelphia is called Laodicea. Sardis comes out of Thyatira, and Philadelphia comes out of Sardis; likewise, Laodicea goes out of Philadelphia. God's children today have a misunderstanding; that is, whenever they see a certain denominational church, the condition of which is wrong, they say that that is Laodicea. That is wrong. A wrong denominational church is Sardis, not Laodicea. The different denominations are the Protestant churches. The denominations are not qualified to become Laodicea. Only failing Philadelphia can become Laodicea. The condition of Laodicea is not the condition of Sardis. Only that which has tasted the goodness of Philadelphia and is now fallen is Laodicea. That which actually does not have much is Sardis. That which does not keep the spiritual riches in the Holy Spirit becomes Laodicea.
　What kind of a fall then is this? Beginning with Ephesus we see abnormality in the midst of normality. In Pergamos we see the teaching of Balaam. In Thyatira we see Jezebel; the mediatorial class has its root there. Sardis gives us an open Bible, but Sardis herself creates another mediatorial class. In Philadelphia we see only brothers; the class that conquers the laity no longer exists. Everyone comes back to the word of the Lord to obey the Lord's word and to obey what the Holy Spirit has spoken through the word of the Lord. But one day, by not standing in the position of brothers who receive the discipline of the Holy Spirit and by falling from the position of brothers to that of laymen, Laodicea appears. In Sardis the authority lies in the hands of the pastoral system. In Philadelphia the authority lies in the hands of the Holy Spirit; the Holy Spirit exercises authority through the word and the name, and all are brothers loving one another. Now in Laodicea it is neither the Holy Spirit exercising the authority nor the pastoral system, but the laymen. What do we mean by laymen exercising authority? We mean exercising the authority of the majority. The opinion of the majority is the accepted opinion; as long as the majority is in favor, it is all right. This is Laodicea. In other words it is not the fathers who rule, nor the pastors, nor the Holy Spirit, but the opinion of the majority that counts. Here it is not brothers, but men. Laodicea does not stand in the position of brothers; rather, it is men who are according to the will of the flesh. Everyone raises the hand, and that is all. We must know the will of God and look at Philadelphia according to the will of God. Whenever there is no brotherly love but only the opinions of men according to the flesh, you meet Laodicea.
　Here the Lord speaks of Himself as "the Amen, the faithful and true Witness, the beginning of the creation of God" (Rev. 3:14). The Lord is Amen. Amen means all right; it means "so let it be." Thus, He will fulfill everything, and nothing will be in vain. The Lord Jesus testified of the work of God on the earth. Among the many beings and things created by God, the Lord is the Head.
　"I know your works, that you are neither cold nor hot; I wish that you were cold or hot. So, because you are lukewarm and neither hot nor cold, I am about to spew you out of My mouth" (vv. 15-16). Sardis is living in name, but dead in reality; Laodicea is neither hot nor cold. To Ephesus the Lord said, "I am coming to you and will remove your lampstand out of its place" (2:5). To Laodicea He said, "I am about to spew you out of My mouth." The Lord will not use them again; they are no longer the amen. The problem is that they are neither cold nor hot. They are filled with knowledge, yet lacking in power. When they were hot, they were Philadelphia; but now they are colder than before. Once Philadelphia falls, she becomes Laodicea. Only the people of Philadelphia can fall to such an extent.
　"Because you say, I am wealthy and have become rich and have need of nothing" (3:17). I have mentioned already that the movement of the brothers is far more significant than the Reformation. The Reformation was but a reformation in quantity, while the movement of the brothers was a reformation in quality, recovering the original substance of the church. This power is really great. But because these brothers were stronger than others in conduct and in truth to the point that even a cook among them knew more than a missionary in the Protestant churches, they became proud. "You are all incompetent; only we are competent," was their attitude. No one was competent in the Protestant churches. The famous Scofield went to the brothers to be taught. Gypsy Smith, so widely known, went into their midst to obtain profit, taking their doctrines to preach. All workers, students, preachers, and believers received help and light from them. We do not know how many more received help from their books. Many must acknowledge in their hearts that in the entire world, no one can teach the Bible as well as the brothers. As a result some of them became proud. "Our students are the teachers of others," they say. Although they are greatly opposed, some are self-declared heroes. The most evident result is that some became self-satisfied. Some brothers do have brotherly love and seek the good of others, while others have nothing but knowledge. Therefore, it was inevitable that they become self-exalted and conceited. The Lord shows us that a proud Philadelphia is Laodicea, and Laodicea is a fallen Philadelphia. Consequently, in many places the meetings in their midst have trouble with their behavior and teaching. The special feature of Laodicea is spiritual pride. As far as the historical side is concerned, the Lord has fulfilled this for us.
　We can meet Philadelphia today, and we can also meet Laodicea. Both are quite alike in their position as the church. The difference is that Philadelphia has love while Laodicea has pride. There is no difference in outward appearance; the only difference is that Laodicea is a proud Philadelphia. I do not wish to relate many things concerning them. I will just give you some illustrations. A brother among them once said, "Is there anything spiritual that cannot be found among us?" A certain brother, after seeing a new magazine, said, "What new thing can it give us? Is there anything that we do not have?" He returned the magazine without reading it any further. Another brother said, "Since the Lord has given us the greatest light, we should be satisfied; if we read what others have written it is a waste of time." Another said, "What do others have that we do not have?" And still another said, "What others have, we have, but what we have, others may not have." When we hear this kind of talk, we should immediately recall what the Lord says regarding those who say, "I am rich." Oh, how careful we must be that we may not become Laodicea!
　On an island in the Atlantic Ocean, there was a hurricane which destroyed many houses, including the homes and meeting halls of the brothers. Within a few hours brothers from all over the world sent them more than two hundred thousand pounds sterling, the relief reaching them more swiftly than that of the government. In their midst there is really brotherly love, but there are also those who have become proud. The Protestant churches are not qualified to become Laodicea. Sardis herself acknowledges that she has nothing. I have been working for more than twenty years, yet I have never met a missionary or pastor in the denominations who claims that they have the spiritual things. They always say they are inadequate. The failing and weak Protestant churches are Sardis, not Laodicea. Only Laodicea has the special feature of spiritual pride. The Protestant churches have many sins, but spiritual pride is not their outstanding sin. Only the fallen brothers would say, "I am wealthy and have become rich and have need of nothing." Only fallen Philadelphia can become Laodicea. As to wealth of spirituality, Sardis knows quite well that she has nothing. They often say, "We are not zealous enough; our zealous members have run away." Richness is the condition of Philadelphia, while boasting of their richness is the distinguishing mark of Laodicea. Only Laodicea can boast. A person who departs from the position of Philadelphia cannot go back to Sardis. Asking a brother to go back to Sardis is an impossibility; he can only go on to be Laodicea. Laodicea also does not continue the line of the orthodoxy of the apostles. She goes beyond the line of the apostles. They are those who have vain knowledge; they have no life and are self-satisfied, self-exalted, and conceited.
　"And do not know that you are wretched and miserable and poor and blind and naked" (v. 17). What they say is really quite true: I am wealthy and have become rich and have need of nothing! Indeed, they are marvelous before God. They have reason to boast. We acknowledge that there are many things in their midst of which they may boast. But it is better to leave this to the feeling of others and not to feel it ourselves; let others know about it, not ourselves. It would indeed be good if others say so; but if we say so, it is not good. Spiritual things must not be boasted of. If one boasts of his riches concerning worldly things, the money will not fly away nor will the amount decrease; but spiritual things vanish away when you boast of them. When a person says he is strong, then that strength is gone. The face of Moses shone, yet he himself was not aware of it. Whoever knows that his face is shining will lose the shining of his face. If you do not know you are growing, you are blessed. There are many who are so clear about their own condition, but on the contrary they have nothing. If you have spiritual authority, that is all right, but if you know you have spiritual authority, that is not all right. The Laodiceans are too clear in the estimate of themselves; they have too much. In God's eyes they are blind, poor, and naked. That is why we must learn the lesson. Laodicea is too clear regarding her richness. We hope that we will grow, yet we do not want to know it ourselves.
　The Lord said, "You are wretched." The word "wretched" here is the same as the word "wretched" used by Paul in Romans 7:24. The Lord is saying that they are just like Paul in Romans 7: On the spiritual side they are wretched, they are embarrassed, they are not like this and not like that, and in the Lord's eyes they are miserable. Following this, the Lord points out three reasons why they are wretched and miserable: They are poor, they are blind, and they are naked.
　Concerning poverty, the Lord said, "I counsel you to buy from Me gold refined by fire that you may be rich" (Rev. 3:18). Although they are rich in doctrines, the Lord sees them as still being poor. They must have living faith; otherwise, God's Word is useless to them. Their failure, their weakness, is due to the fact that their faith is gone. Peter says that gold proved by fire is faith on trial (1 Pet. 1:7). In days when the word given forth is poor, you must pray. When the word increases, you must have faith that mingles with the words you have heard. You must pass through all manner of trials so that the words which you have heard will be useful in a practical way. Thus, you must buy gold tried in the fire. You must learn to trust even while in tribulation; then you will really be rich.
　Moreover, the Lord says, "And white garments that you may be clothed and that the shame of your nakedness may not be manifested" (Rev. 3:18). We have already mentioned that the "white garment" refers to behavior. The "white garment" here is the same as the white garment spoken of in several other places in Revelation. God's purpose is that they should have no contamination, just as the garment is white. God wants them to walk continuously before Him. It is impossible to be naked before God. In the Old Testament no man could approach God without being clothed. When the priests went to the altar, their nakedness was not to be discovered. Second Corinthians 5:3 says, "If indeed, being clothed, we will not be found naked." But here it is not a matter of being clothed or unclothed, but a matter of whether or not the garment is white. The Lord Jesus says, "And whoever gives to one of these little ones only a cup of cold water to drink in the name of a disciple, truly I say to you, he shall by no means lose his reward" (Matt. 10:42). This is the white garment. We may treat others with a feast, yet it may not be "white." If we do it just for the sake of maintaining the glory of our group, that cannot be counted; if it springs from a motive that is even meaner than this, there is even a lesser reason for it to be counted. It is not clean enough. The Lord desires that we have a clean purpose and a clean motive to work for Him. There are many activities and many motives in which we sense many impurities once we touch them; they are not white. "That the shame of your nakedness may not be manifested." When we walk before God, we should not be shameful.
　The Lord also speaks of buying "eyesalve to anoint your eyes that you may see" (Rev. 3:18). Buy eyesalve to anoint your eyes—this is the revelation of the Holy Spirit. You must have the revelation of the Holy Spirit; then you can be counted as seeing. On the contrary, knowing too much doctrine may result in the decrease of the revelation of the Holy Spirit. Doctrine is the transmission of thought from one to another; yet the spiritual eyes have not seen. Many people are walking in the light of others. Many elderly brothers speak in this way, so you speak in this way. Today you say, "So-and-so told me"; if there were no "So-and-so" to tell you, you would not know what to do. You receive doctrine from man's teaching, not from the Lord Jesus. The Lord Jesus says that this will not work; you must have the revelation of the Holy Spirit. I cannot write a letter to a friend asking him to listen to the gospel for me so that I can be saved. Likewise, anything received from the hands of man is finished when it comes to us; it has nothing to do with God. According to the Bible, this is blindness. Without touching the Holy Spirit, you cannot deal with spiritual things. It is not a matter of how much you have heard. Many times it is merely an increase in doctrine, an increase in knowledge, yet without seeing anything before God. So you must learn one thing before God—you have to buy eyesalve. Only seeing by myself is really seeing. Seeing is the basis of what has already been gained and is the basis of seeing again.
　"As many as I love I rebuke and discipline; be zealous therefore and repent" (v. 19). The words spoken previously are rebukes. But the Lord shows us that He rebukes and chastens in this manner because He loves. Therefore, be zealous. What should we do? Repent. First, we must repent. Repentance is not just an individual matter; the church also must repent.
　"Behold, I stand at the door and knock; if anyone hears My voice and opens the door, then I will come in to him and dine with him and he with Me" (v. 20). There is quite a lot in this statement. What kind of door is this door? Many use this verse to preach the gospel. It is all right to borrow this verse for the preaching of the gospel; it is all right to lend this verse to the sinners; but it must not be borrowed too long without returning it. This verse is a verse for the children of God. It does not refer to the Lord knocking at the heart of a sinner; this door is the door of the church. Because the door here is singular, the Lord is referring to the church. It is indeed strange that the Lord is the Head of the church, or shall we say the origin of the church, yet He is standing outside the door of the church! "Behold, I stand at the door"! This is really a terrible condition. If the Lord is outside the door of the church, what kind of church is this?
　The Lord says, "Behold"! The Lord says this to the whole church. The door is the door of the church. "If anyone hears My voice and opens the door.." These two words—"if anyone"—show that the opening of the door is an individual matter. In the Bible there are two lines in regard to the truth. One line is the line of the Holy Spirit, and the other line is the line of Christ; one is subjective, and the other is objective; one concerns experience, and the other concerns the faith. If someone pays too much attention to the objective truth, then he can be seen mounting the clouds and riding the mists, which is impractical. If he constantly stands on the subjective side, excessively stressing the inner working of the Holy Spirit, then he will look continuously inward and become dissatisfied. Everyone who is seeking the Lord must be balanced by both truths. One shows me that I am perfect in Christ, and the other shows me that the inner working of the Holy Spirit causes me to become perfect. The greatest failure of the Brethren was their excessive stress on the objective truth and neglect of the subjective truth. Philadelphia failed and became Laodicea. Her failure was due to too much objective truth. This does not mean that there was nothing at all of the inner working of the Holy Spirit, but generally speaking, there was too much of the objective aspect with too little of the subjective. If you open the door, "I will come in." This means that the objective becomes the subjective; that is, He will change what you have of the objective into the subjective. In John 15:4 the Lord speaks of both aspects: "Abide in Me and I in you." In Revelation 3:20 the Lord says, "I will come in to him and dine with him and he with Me." If you open the door, He will dine with you. This is fellowship and this also is joy. Then you will have an intimate fellowship with the Lord as well as the joy that springs from such fellowship.
　"He who overcomes, to him I will give to sit with Me on My throne, as I also overcame and sat with My Father on His throne" (v. 21). Among the promises given to the overcomers in the seven churches, many say this is the best. Although some like the other promises to the overcomers, many have told me that the Lord's promise to Laodicea excels them all. In the previous promises to the overcomers the Lord did not say anything concerning Himself. But here the Lord says that if you overcome, you will dine with Me. Since you have passed through all kinds of overcoming, you can sit with My Father on the throne. You must overcome so that you can sit with the Lord on His throne. The overcomer here has an exceedingly high promise because the church age is ending. The overcomer is waiting for the coming of the Lord Jesus. Therefore, the throne is here.
 
　　旧约里头，犹太有很清楚地预言（以色列就没有预言。以色列在耶罗波安的时候悖逆了神，而也是先亡国的。明显的说，神对以色列不喜悦，它是被神弃绝的，所以就没有预言）。犹太的预言一直接到主耶稣身上来；从马太一章的家谱，你可以看见这个。旧约里，有许许多多的先知，他们的工作没有别的目的，就是给我们看见将来的事如何。像但以理这人，他所预言的是列国的情形如何。犹太要亡国；亡国之后，在这二千五百年之中，外邦国家一个一个的兴起，到主耶稣再来的时候。所以著名的像但以理二章、七章、九章、十一章，都是对于外邦很仔细的预言。除了犹太和外邦的预言之外，在神的计划中，还有神的教会。教会的预言在哪里呢？你读前七封书信，没有预言。马太十三章好像有预言，但不够仔细、也不够清楚是指教会，因为那里是指着天国的外表说的。所以可说，只有启示录二至三章，只有这后七封书信，给我们看见教会的预言。在上面，我们已经略略地读过了，并且看见每个都应验了。我们已经看见主给我们的预言，和历史给我们的应验。我们感谢神，因为预言已经应验了，我们凭着应验来看这七封书信，所以就容易了许多。

　　主是要借着这七封书信，给我们以作得胜者的指引。主在这里专门对我们说，我们应该怎样就能够得胜。借着书信的应验，叫我们看见在地上作得胜者的路。所以这个是和我们各人所走的路发生关系。

　　我们把这七封书信合起来看，每一封书信都是四段。从头一封到末了一封都是一样。先有主自己的名，有教会的情形，而后有得胜者的赏赐，和有耳朵的呼召。每一封书信，主给我们看见，祂自己是谁，教会是如何的情形，然后就说得胜者主要给他什么，有耳朵的就应当听。得胜者的呼召，对每个教会都有，并且都有它的特点，得胜者主要给他的赏赐也不一样。

　　所以在这里让我们学习一件事，不管教会处在怎样的情形中，每个教会有问题发生的时候，人如果在神面前是忠心的，就要寻找出自己该怎么办。主给我们看见那个解决的方法。主说，祂就是道路，祂就是真理，祂也是生命（约十四6）。所以不管在那封书信中，在任何情形之下，主并不叫我们注意情形多糟，乃是叫我们看见祂自己是谁。启示是恢复看见。对于主的认识，是由启示一下就看见的。我们一看见，所有失败就都被焚烧了。你要在神面前看见教会的困难是非常急促的。在这种情形之下，我们喊救。但是主说，认识祂的人才有救。所以在每封书信里，主都有一句话说到祂是谁。像祂这么一位主，能不能对付这种景况呢？

　　在我们个人的身上，也像教会一样，在困难的环境中，我们要认识和我们困难相反的主。其余的问题乃是其次的问题。所有的问题就在乎我所认识的主到那里为止。有的人能承当的那么多，有的人能承当的就那么少。那承当的力量或多或少，就在乎怎样认识主。所以在七封书信中，开章就注意到主到底是谁。一个人不认识主，就不会认识教会。许多人今天对教会情形能满意的，就是因为在神面前没有看见，没有看见坐在宝座上的那位是谁，也没有看见主各方面的荣耀，和祂各方面的德性。你如果认识主，你就发现个人的罪，也就知道教会的罪。所有的问题，乃是在你对于神是怎样认识的。认识神不多的人，神的启示也不多，而对于任意的事情也更能容让。每个站在主面前的人，主都把我们不合祂旨意的容量除掉，在主面前的启示一得着，主就把不合祂旨意的都除掉。你就要知道：要圣洁，就有主；不圣洁，主的交通就失去。

　　已往我们所看关于七封书信的事，我们千万不要误会我们是争执那个制度问题。请你记得，这都是与主发生关系的。你认识主，你就定罪神子民的任意妄为；你若认识主不多，也就能容让神的子民随己意行事。许多的时候，人能宽容基督徒，乃是因为他对基督不够忠心。对主不够忠心的人，乃是因为他还没有启示来认识定这个为罪的主。啊，竟然有时候，我们当在主和祂的子民中，拣选我们所当事奉的。

　　我们已经知道，“七”的数目很明显的分作三和四。以弗所接下去就是士每拿，士每拿接下去就是别迦摩。这三个是一类，因为他们都过去了。底下那四个又是一类。推雅推喇、撒狄、非拉铁非和老底嘉，这四个和前三个有一个基本不同的地方。撒狄在地上的日子，推雅推喇还在地上；非拉铁非在地上的日子，撒狄也在；老底嘉在地上的日子，非拉铁非也在。换句话说，末了这四个教会是一同在世界上过日子的。她们不是同时起首的，她们乃是同时结束的。这四个教会今天摆在我们面前，是顶有意思的。更正教出来的时候，罗马教已经一千多年了。非拉铁非出来的时候，更正教已经二三百年了。老底嘉在地上的时候，非拉铁非也已经好几十年了。我们今天生在这时代，有一件很特别的事，就是有四种不同的教会可以给我们拣选。如果我们生在十四、五世纪之前，我们除了作罗马教的人以外，没有路走。如果生在十八世纪，我们可以拣选是作罗马教的人呢，还是更正教的人。到了前一个世纪，在一八二五年，非拉铁非来了，弟兄们起来了，那么我们有三个可以拣选。到一八四几年，老底嘉进来了。

　　今天有四种不同的教会。这四个里面都有得救的人，有的比较好，有的比较坏。神把我们摆在这里，有四条路给我们去拣选。不过主也把祂的心意打开给我们看。祂的心意不在罗马教，这个问题已经过去了。我要不要作教皇的门徒，这个根本用不着祷告问神。虽然在启示录二章里摆着这个，但是这个拣选的需要已经没有了，读圣经的人都知道拣选罗马教的问题是过去了。困难却在这里，就是有许多弟兄，不都知道拣选更正教的问题也已经过去了。主是不是叫我们作撒狄呢？希奇的，有许多人作撒狄很满意。但如果读神的话，主就要给我们看见，祂对撒狄并不满足。主的心意是在非拉铁非身上。你所看见的七封书信，只有一个非拉铁非被主称赞。其余书信，主总有责备的话。士每拿好一点，没有责备，但也没有称赞。非拉铁非却不同，从起头到末了，主全是称赞。那么你们问说，我们好不好加入弟兄们运动呢？好像这个运动是可以“加入”的一样！弟兄们运动中，有许多的人已经变成老底嘉了。那么现在我们怎么办呢？老底嘉也是主所弃绝的。我们如果一不小心，非拉铁非没有赶上，反赶上老底嘉了。

　　所以今天有一个很大的问题，是神的儿女所该注意的。在中国，从一九二一年之后，我们看见福音越过越清楚，得救的人也越过越多，神对教会的真理也越过越注重。我们起首看见教会完全是神的，只有得救的人才能在里面，也只有神在圣经里所定规的话是教会应当遵守的。在那个时候，谁也没有听见过什么是弟兄们运动。到了一九二七年，才起首听见说，在国外有这样的工作。继续的借着书报，才知道有个很大的运动充满在全世界各国，改教也不过是这样大的运动。但是另一面我们感觉，其中也有许多人已经落到老底嘉的地位了。那时，我们就有一个问题：到底圣经是怎么说的？神的儿女应当加入一个运动么？基督徒的联合，应该是在基督里，而不是在运动里。所以，我们就用更多的工夫去读圣经。我们越过越清楚，比地方大的不是教会，比地方小的也不是教会。

　　在这个时代中，神给我们看见有四个不同的教会。或者我们可以这样说，有罗马教、更正教、弟兄相爱和弟兄会。第四个的弟兄会，它已经落到老底嘉的地位上了；以那个团体说，已经变成一个宗派了。我曾问一个弟兄说，“你看我像不像一个弟兄？”他说，“像是像，不过在‘你们’中间还有…”我立刻就说，“那么‘你们’是什么？我在这里作弟兄还不够？在‘我们’里面包括所有被宝血救赎的人！”什么时候，重庆有弟兄得救了，而重庆教会说他还不是弟兄，重庆教会就变成宗派了。一个人除了他是弟兄之外，还要加上一个东西，才叫他作弟兄，那就是一个宗派。虽然他们没有自己说他们是弟兄会，但是却有一个无形的界限放在那里。

　　今天的非拉铁非是怎样的人呢？在各处的教会可能都是非拉铁非，也可能有的不是。究竟谁是谁不是，我没有办法说。可能重庆的教会是非拉铁非，可能昆明的教会不是；可能成都的教会是非拉铁非，也可能兰州的教会不是。今天变作是地方的问题了，像七封书信是地方的一样。罗马教非弃绝不可，更正教非离开不可。在消极方面，这两个你们能除去；但在积极上，你们是不是非拉铁非？还是老底嘉呢？脱离罗马教是简单的事，脱离更正教也是简单的事，只要你写一封信，从前门走出来了；但是你是不是非拉铁非还有问题，要看你后门走出去了没有。非拉铁非不会落到撒狄去，但是会落到老底嘉去。主对于老底嘉的批评，比对于撒狄更重。主在这里要我们学习高举主的名。无论在哪里，有两三个人奉主的名聚会，主就在他们中间。但是你千万不要为自己高举。凡自己说自己是非拉铁非的，这人就有一点不像了。

　　如果今天你脱离了宗派，你看见了教会，就只有神的话来作标准。比方说，有一个弟兄，他也是重生的人，你能说他不是弟兄么？道理清楚地人是弟兄，不清楚地人也还是弟兄。他住在家里是我的弟兄，他跌在马路的沟里也还是我的弟兄。千错万错，只能怪我的父亲生他。非拉铁非的特点是弟兄相爱。今天这条道路，你非走不可。但是你却不可抱着这样的态度：我爱清楚地弟兄，我爱可爱的弟兄；不可爱的，我就不爱。他清楚不清楚，这是他的事。我们绝对不能说，你是一个悖逆的人。你今年所看见的，是你去年没有看见的。也许明年他也看见了你今年所看见的，神也在他读经的时候给他看见亮光。神的心如果有那么大，我们也得有那么大。我们要学习有个够大的心来包括神所有的儿女。什么时候你说“我们”而不能包括神所有的儿女，你就是最大的宗派，或者站的地位不是弟兄相爱，而是高举自己。非拉铁非这条路是非走不可的。困难的点是非拉铁非包括所有的弟兄，有的人却不能包括那么大。

　　举一个例子：抗战前我到昆明，有一位××会的弟兄找我去谈话。他是很好的一个弟兄。他见我的时候说，“你还记得不记得，我在上海问你一个问题，你还没有答我─我们如何才能合作？”我就说，“弟兄，你有一个××会，是我所没有分的。”他说，“对，但是你不要管这个；我是说我们在神面前好好的合作。”我说，“我有一个会，我在里面，保罗也在里面，彼得也在里面，约翰、路德马丁、卫斯理、戴德生…都在里面，你也在里面。我那个会好大，所有在基督里的，大的、小的都在里面。”我又说，“弟兄，你和我有一个分别：我只建立一个会，你要建立两个会。我的工作只有基督的教会，没有××会。如果你所说的是建立基督的教会，而不是××会的话，我绝对可以合作。”弟兄姊妹们，你们看见这个分别么？那个弟兄的相爱不够大，他注重××会内的基督教会，他是建立两个会。我话说完了，他承认头一次看见这是怎样一回事。他拉着我的手说，盼望以后不会再起这个问题。

　　弟兄相爱就是说，所有的弟兄我们都得爱。他有软弱是另一个问题。我说神的儿女非受浸不可，但是不能说他没有这样作就不是弟兄了。他浸到水里是重生，他没有浸到水里也是重生。千错万错，都是我的父亲错生了他（求主赦免我如此说）。不错，有机会的时候，要同他读圣经，要让他知道太监和腓利下到水里去（徒八36~38），主耶稣从水里上来（太三16）。圣经的受浸是人下去，人上来，不是两根指头下去上来。但是我们不能说，他还没有作这件事，所以他还不是弟兄。弟兄的根据是生命，不是受浸。虽然我们相信受浸是对的，但我们不是浸礼会。交通的根据是血，是圣灵的生命，不是知识，连圣经的知识也不是。最大的问题就是有没有神的生命；他如果得了重生，他就是弟兄。相爱只有站在这个地位上。什么时候我们把其他的东西拿进来，加上几个条件，就是宗派。比方说擘饼：初信的保罗到了一个地方，有人把他带去，的的确确有了见证，知道他是弟兄，他就可以擘饼。根本没有第二个条件发生。他相信不相信大灾难是不是七年？被提是局部或全体的？你如果要这样问，根本就错了。要看见和我同样的弟兄才相爱的，就是宗派，就违反了弟兄相爱的见证。感谢神，我们都是弟兄。每个被宝血赎回的人，都是弟兄。你自己的那一分出来，定规是骄傲。“我们才对，你们这些弟兄不对；”但是饼要包括所有对的和不对的弟兄。

　　当你要这样的跟从主的时候，要爱所有的弟兄的时候，不是说，所有的弟兄都会爱你。这一点是你要知道的。撒狄从推雅推喇出来，撒狄虽然是跟从主的旨意，但是难免受了罗马教的恨恶。照样，非拉铁非是从撒狄出来的，宗派就也要反对你们。他们因为要维持他们的机构，就要对你们说，你们这样作，不是爱弟兄。从他们的眼光看，爱弟兄就是爱撒狄，好像爱弟兄和爱宗派是没有分别似的。总有存心要维持宗派的人，要批评你们爱心不够，因为你们没有建立他们的宗派。但是，你们要清楚：爱弟兄自己，和爱这位弟兄所爱的宗派，乃是两件事。

　　并且我们要知道，爱整个的教会，只因着他是弟兄就爱他，才是爱弟兄。如果在全体的弟兄中，只有局部的弟兄我们爱，只有我们范围内的弟兄我们才爱，就这爱弟兄不是爱弟兄，乃是爱分门别类。我们若不脱离这个门户之爱，我们就不能爱弟兄。门户之爱不只是不对的，并且是错的。爱门户乃是爱弟兄最大的拦阻。人若不除去爱门户的心，他就不能爱弟兄。爱弟兄的人，因为他没有门户之爱，就受人批评，说他无爱心，这是常有的事，不要以为希奇。

　　另外再提一点，这里有七次说到得胜。主对以弗所教会说，你要悔改。怎样得胜呢？在乎发现起初的爱心放松了。士每拿的得胜没有别的，主说，你要忠心到底，你就要得冠冕。在别迦摩，主反对巴兰和尼哥拉党的教训，所以凡弃绝巴兰和尼哥拉党教训的人，就是得胜的人。到了推雅推喇，虽然耶洗别在那里，但是还有人不从那教训。主说，你如果持守已有的，这个就是得胜，不是叫他们起来作路德。在撒狄，有几个人他们是活的。虽然撒狄本身没有一样是完全的，但是主说，穿白衣的就是得胜的。非拉铁非顶希奇，有试炼、有困难，但是主说，你持守你所有的，就已经得胜了。老底嘉就是光有客观的不行，还得主观的与主同走。这里所有的得胜，都是指着神儿女中间的分别。得胜的应许是赐给教会，所以在教会中分作得胜的和失败的两种人。这分别的点在这里：神有一个计划，有一个标准；凡能达到神这个标准的，就是得胜的人；不能达到神这个标准的，就不是。得胜的人，不过就是仅仅作他所该作的而已。许多人有个错误的原则，以为得胜是特别好的意思。请你记得，得胜是最低的限度；得胜不是超过水平，乃是达到水平。你能够达到这个标准，就是得胜者。失败乃是因你赶不上神的计划，落在水平之下。

　　今天我很高兴一件事，不知道你们怎样觉得？从推雅推喇时代起，差不多一千四百年，神没有叫我生在那里面。神也没有叫我生在撒狄的时代里。我们就是生在这一百多年才有非拉铁非的时代里。主就是把我们摆在非拉铁非里面，要叫我们作非拉铁非。老实说，过去许多的人，他们还不能作非拉铁非。今天在公会里有许多得胜者，但是还不是在非拉铁非里。今天在老底嘉里也有许多得胜的人，但是这不过是老底嘉的得胜者。在全部教会历史中，没有一个机会比今天这个机会更好。

　　“得胜的，我要叫他在我神殿中作柱子，他也必不再从那里出去。”（启三12上）你要注意那个“再”字，“再”是已经出去过一次了。在弟兄们中，十个有八个是出去过的。主在这里的应许，我就觉得顶奇妙。在神殿中作柱子，再出去，神的殿要垮了。底下三个名字特别：“我神的名，和我神城的名，…并我的新名。”（12下）名字是什么意思呢？名字意义顶大。神的名字，就是代表神的荣耀；除了非拉铁非之外，没有一个教会得到神的荣耀。神城的名字就是新耶路撒冷，换句话说，非拉铁非成功了神的计划。还有“我的新名，”你知道主耶稣升天的时候，领得了一个新名，超乎万名之名（腓二9~11）。所以在这里，主给我们看见，所有的教会中，主就是特别看中一个非拉铁非。今天我们感谢神，我们是生在一个能够作非拉铁非的时代。虽然我们是生在一个教会情形纷乱的时代，但是感谢神，我们能够作非拉铁非的人。

　　末后请你记得，对七个教会有七次主都说同样的话：“圣灵向众教会所说的话，凡有耳的，就应当听。”这话你要注意，主的眼睛不只是看摆在这里的七个教会，主的眼睛也是看全世界古今中外的教会。主所说的，乃是对众教会说的。在以弗所时期里那种放松的情形，很可能在今天的非拉铁非里产生。士每拿的时期虽然过去了，但是还可能产生在今天。每个教会的情形，很多的时候可能产生在一个教会身上。教会不是那么单纯的。那些特别的情形，不过是在一段时期里主要的情形而已。所有的情形，可能在这七个教会中同时发生。

　　主在这里说，圣灵向众教会所说的话，“凡有耳的，就应当听。”有两个人走在马路上，有一个说，“等一等，我听见蟋蟀的声音。”那个朋友说，“你疯了！马路上车马的声音这么多，讲话的声音都听不见，那里还能听见蟋蟀的声音？”但是他跑到马路的一处墙边，叫他的朋友在那里听，果真有蟋蟀在叫。他朋友问他，怎么会听见？他说，“在银行里的人，他们只听见银钱的声音；许多音乐家，他们只听见音乐的声音；我是昆虫学者，我的耳朵就能听见虫叫的声音。”主告诉你说，凡有耳会听主话的，就应当听。有许多人是没有耳、不会听主话的人。你如果有耳朵，就应当听。求神给我们走一条正直的路，无论如何，我们要拣选非拉铁非的路。
 
　 Scripture Reading: Rev. 3:14-22

　Now we will speak of the last church. We have seen the Roman Catholic Church, the Protestant churches, and the movement of the brothers. Among these, God has chosen the movement of the brothers. Thyatira entirely failed. Although Sardis was better than Thyatira, the Lord still rebuked them. Only Philadelphia did not receive a word of rebuke. The Lord's promise is in Philadelphia. (But Philadelphia also has a calling for overcomers.) If it were up to us, we would have stopped with Philadelphia and written nothing more. However, in these churches the Lord prophesies concerning the condition of the church; therefore, it is necessary to take a step further to Laodicea, with which everyone is most familiar. If you asked which church Laodicea refers to, many could not answer. Many of God's children are not clear concerning Laodicea. Some think of learning lessons from her as individuals; some consider her as referring to the general, desolate condition of the church. But the Lord is speaking prophecy here.

　Laodicea, just like the other churches, has special meaning in her name. It is composed of two words: laos, meaning "laymen" (laity or common people), and dicea, which may be translated as "customs" or "opinions." So Laodicea means the customs of the laymen or the opinions of the common people. Here we see very clearly the meaning—the church has already failed. The church has turned to the pattern of taking the opinions and customs of the laymen. In Philadelphia we see brothers and love for one another. But here we see laymen, opinions, and customs.

　Please remember one thing: If the children of God do not stand in the position of Philadelphia, they will fall and fail. However, they cannot return to Sardis. Once a person has seen the truth of the brothers, he can no longer go back to the Protestant churches, even if he wants to. Since he is not able to stand firmly in Philadelphia, he retrogresses from Philadelphia to become, as here, Laodicea. That which came out from the Roman Catholic Church is called the Protestant church; that which came out from the Protestant churches is called the brothers; and that which goes forth from Philadelphia is called Laodicea. Sardis comes out of Thyatira, and Philadelphia comes out of Sardis; likewise, Laodicea goes out of Philadelphia. God's children today have a misunderstanding; that is, whenever they see a certain denominational church, the condition of which is wrong, they say that that is Laodicea. That is wrong. A wrong denominational church is Sardis, not Laodicea. The different denominations are the Protestant churches. The denominations are not qualified to become Laodicea. Only failing Philadelphia can become Laodicea. The condition of Laodicea is not the condition of Sardis. Only that which has tasted the goodness of Philadelphia and is now fallen is Laodicea. That which actually does not have much is Sardis. That which does not keep the spiritual riches in the Holy Spirit becomes Laodicea.

　What kind of a fall then is this? Beginning with Ephesus we see abnormality in the midst of normality. In Pergamos we see the teaching of Balaam. In Thyatira we see Jezebel; the mediatorial class has its root there. Sardis gives us an open Bible, but Sardis herself creates another mediatorial class. In Philadelphia we see only brothers; the class that conquers the laity no longer exists. Everyone comes back to the word of the Lord to obey the Lord's word and to obey what the Holy Spirit has spoken through the word of the Lord. But one day, by not standing in the position of brothers who receive the discipline of the Holy Spirit and by falling from the position of brothers to that of laymen, Laodicea appears. In Sardis the authority lies in the hands of the pastoral system. In Philadelphia the authority lies in the hands of the Holy Spirit; the Holy Spirit exercises authority through the word and the name, and all are brothers loving one another. Now in Laodicea it is neither the Holy Spirit exercising the authority nor the pastoral system, but the laymen. What do we mean by laymen exercising authority? We mean exercising the authority of the majority. The opinion of the majority is the accepted opinion; as long as the majority is in favor, it is all right. This is Laodicea. In other words it is not the fathers who rule, nor the pastors, nor the Holy Spirit, but the opinion of the majority that counts. Here it is not brothers, but men. Laodicea does not stand in the position of brothers; rather, it is men who are according to the will of the flesh. Everyone raises the hand, and that is all. We must know the will of God and look at Philadelphia according to the will of God. Whenever there is no brotherly love but only the opinions of men according to the flesh, you meet Laodicea.

　Here the Lord speaks of Himself as "the Amen, the faithful and true Witness, the beginning of the creation of God" (Rev. 3:14). The Lord is Amen. Amen means all right; it means "so let it be." Thus, He will fulfill everything, and nothing will be in vain. The Lord Jesus testified of the work of God on the earth. Among the many beings and things created by God, the Lord is the Head.

　"I know your works, that you are neither cold nor hot; I wish that you were cold or hot. So, because you are lukewarm and neither hot nor cold, I am about to spew you out of My mouth" (vv. 15-16). Sardis is living in name, but dead in reality; Laodicea is neither hot nor cold. To Ephesus the Lord said, "I am coming to you and will remove your lampstand out of its place" (2:5). To Laodicea He said, "I am about to spew you out of My mouth." The Lord will not use them again; they are no longer the amen. The problem is that they are neither cold nor hot. They are filled with knowledge, yet lacking in power. When they were hot, they were Philadelphia; but now they are colder than before. Once Philadelphia falls, she becomes Laodicea. Only the people of Philadelphia can fall to such an extent.

　"Because you say, I am wealthy and have become rich and have need of nothing" (3:17). I have mentioned already that the movement of the brothers is far more significant than the Reformation. The Reformation was but a reformation in quantity, while the movement of the brothers was a reformation in quality, recovering the original substance of the church. This power is really great. But because these brothers were stronger than others in conduct and in truth to the point that even a cook among them knew more than a missionary in the Protestant churches, they became proud. "You are all incompetent; only we are competent," was their attitude. No one was competent in the Protestant churches. The famous Scofield went to the brothers to be taught. Gypsy Smith, so widely known, went into their midst to obtain profit, taking their doctrines to preach. All workers, students, preachers, and believers received help and light from them. We do not know how many more received help from their books. Many must acknowledge in their hearts that in the entire world, no one can teach the Bible as well as the brothers. As a result some of them became proud. "Our students are the teachers of others," they say. Although they are greatly opposed, some are self-declared heroes. The most evident result is that some became self-satisfied. Some brothers do have brotherly love and seek the good of others, while others have nothing but knowledge. Therefore, it was inevitable that they become self-exalted and conceited. The Lord shows us that a proud Philadelphia is Laodicea, and Laodicea is a fallen Philadelphia. Consequently, in many places the meetings in their midst have trouble with their behavior and teaching. The special feature of Laodicea is spiritual pride. As far as the historical side is concerned, the Lord has fulfilled this for us.

　We can meet Philadelphia today, and we can also meet Laodicea. Both are quite alike in their position as the church. The difference is that Philadelphia has love while Laodicea has pride. There is no difference in outward appearance; the only difference is that Laodicea is a proud Philadelphia. I do not wish to relate many things concerning them. I will just give you some illustrations. A brother among them once said, "Is there anything spiritual that cannot be found among us?" A certain brother, after seeing a new magazine, said, "What new thing can it give us? Is there anything that we do not have?" He returned the magazine without reading it any further. Another brother said, "Since the Lord has given us the greatest light, we should be satisfied; if we read what others have written it is a waste of time." Another said, "What do others have that we do not have?" And still another said, "What others have, we have, but what we have, others may not have." When we hear this kind of talk, we should immediately recall what the Lord says regarding those who say, "I am rich." Oh, how careful we must be that we may not become Laodicea!

　On an island in the Atlantic Ocean, there was a hurricane which destroyed many houses, including the homes and meeting halls of the brothers. Within a few hours brothers from all over the world sent them more than two hundred thousand pounds sterling, the relief reaching them more swiftly than that of the government. In their midst there is really brotherly love, but there are also those who have become proud. The Protestant churches are not qualified to become Laodicea. Sardis herself acknowledges that she has nothing. I have been working for more than twenty years, yet I have never met a missionary or pastor in the denominations who claims that they have the spiritual things. They always say they are inadequate. The failing and weak Protestant churches are Sardis, not Laodicea. Only Laodicea has the special feature of spiritual pride. The Protestant churches have many sins, but spiritual pride is not their outstanding sin. Only the fallen brothers would say, "I am wealthy and have become rich and have need of nothing." Only fallen Philadelphia can become Laodicea. As to wealth of spirituality, Sardis knows quite well that she has nothing. They often say, "We are not zealous enough; our zealous members have run away." Richness is the condition of Philadelphia, while boasting of their richness is the distinguishing mark of Laodicea. Only Laodicea can boast. A person who departs from the position of Philadelphia cannot go back to Sardis. Asking a brother to go back to Sardis is an impossibility; he can only go on to be Laodicea. Laodicea also does not continue the line of the orthodoxy of the apostles. She goes beyond the line of the apostles. They are those who have vain knowledge; they have no life and are self-satisfied, self-exalted, and conceited.

　"And do not know that you are wretched and miserable and poor and blind and naked" (v. 17). What they say is really quite true: I am wealthy and have become rich and have need of nothing! Indeed, they are marvelous before God. They have reason to boast. We acknowledge that there are many things in their midst of which they may boast. But it is better to leave this to the feeling of others and not to feel it ourselves; let others know about it, not ourselves. It would indeed be good if others say so; but if we say so, it is not good. Spiritual things must not be boasted of. If one boasts of his riches concerning worldly things, the money will not fly away nor will the amount decrease; but spiritual things vanish away when you boast of them. When a person says he is strong, then that strength is gone. The face of Moses shone, yet he himself was not aware of it. Whoever knows that his face is shining will lose the shining of his face. If you do not know you are growing, you are blessed. There are many who are so clear about their own condition, but on the contrary they have nothing. If you have spiritual authority, that is all right, but if you know you have spiritual authority, that is not all right. The Laodiceans are too clear in the estimate of themselves; they have too much. In God's eyes they are blind, poor, and naked. That is why we must learn the lesson. Laodicea is too clear regarding her richness. We hope that we will grow, yet we do not want to know it ourselves.

　The Lord said, "You are wretched." The word "wretched" here is the same as the word "wretched" used by Paul in Romans 7:24. The Lord is saying that they are just like Paul in Romans 7: On the spiritual side they are wretched, they are embarrassed, they are not like this and not like that, and in the Lord's eyes they are miserable. Following this, the Lord points out three reasons why they are wretched and miserable: They are poor, they are blind, and they are naked.

　Concerning poverty, the Lord said, "I counsel you to buy from Me gold refined by fire that you may be rich" (Rev. 3:18). Although they are rich in doctrines, the Lord sees them as still being poor. They must have living faith; otherwise, God's Word is useless to them. Their failure, their weakness, is due to the fact that their faith is gone. Peter says that gold proved by fire is faith on trial (1 Pet. 1:7). In days when the word given forth is poor, you must pray. When the word increases, you must have faith that mingles with the words you have heard. You must pass through all manner of trials so that the words which you have heard will be useful in a practical way. Thus, you must buy gold tried in the fire. You must learn to trust even while in tribulation; then you will really be rich.

　Moreover, the Lord says, "And white garments that you may be clothed and that the shame of your nakedness may not be manifested" (Rev. 3:18). We have already mentioned that the "white garment" refers to behavior. The "white garment" here is the same as the white garment spoken of in several other places in Revelation. God's purpose is that they should have no contamination, just as the garment is white. God wants them to walk continuously before Him. It is impossible to be naked before God. In the Old Testament no man could approach God without being clothed. When the priests went to the altar, their nakedness was not to be discovered. Second Corinthians 5:3 says, "If indeed, being clothed, we will not be found naked." But here it is not a matter of being clothed or unclothed, but a matter of whether or not the garment is white. The Lord Jesus says, "And whoever gives to one of these little ones only a cup of cold water to drink in the name of a disciple, truly I say to you, he shall by no means lose his reward" (Matt. 10:42). This is the white garment. We may treat others with a feast, yet it may not be "white." If we do it just for the sake of maintaining the glory of our group, that cannot be counted; if it springs from a motive that is even meaner than this, there is even a lesser reason for it to be counted. It is not clean enough. The Lord desires that we have a clean purpose and a clean motive to work for Him. There are many activities and many motives in which we sense many impurities once we touch them; they are not white. "That the shame of your nakedness may not be manifested." When we walk before God, we should not be shameful.

　The Lord also speaks of buying "eyesalve to anoint your eyes that you may see" (Rev. 3:18). Buy eyesalve to anoint your eyes—this is the revelation of the Holy Spirit. You must have the revelation of the Holy Spirit; then you can be counted as seeing. On the contrary, knowing too much doctrine may result in the decrease of the revelation of the Holy Spirit. Doctrine is the transmission of thought from one to another; yet the spiritual eyes have not seen. Many people are walking in the light of others. Many elderly brothers speak in this way, so you speak in this way. Today you say, "So-and-so told me"; if there were no "So-and-so" to tell you, you would not know what to do. You receive doctrine from man's teaching, not from the Lord Jesus. The Lord Jesus says that this will not work; you must have the revelation of the Holy Spirit. I cannot write a letter to a friend asking him to listen to the gospel for me so that I can be saved. Likewise, anything received from the hands of man is finished when it comes to us; it has nothing to do with God. According to the Bible, this is blindness. Without touching the Holy Spirit, you cannot deal with spiritual things. It is not a matter of how much you have heard. Many times it is merely an increase in doctrine, an increase in knowledge, yet without seeing anything before God. So you must learn one thing before God—you have to buy eyesalve. Only seeing by myself is really seeing. Seeing is the basis of what has already been gained and is the basis of seeing again.

　"As many as I love I rebuke and discipline; be zealous therefore and repent" (v. 19). The words spoken previously are rebukes. But the Lord shows us that He rebukes and chastens in this manner because He loves. Therefore, be zealous. What should we do? Repent. First, we must repent. Repentance is not just an individual matter; the church also must repent.

　"Behold, I stand at the door and knock; if anyone hears My voice and opens the door, then I will come in to him and dine with him and he with Me" (v. 20). There is quite a lot in this statement. What kind of door is this door? Many use this verse to preach the gospel. It is all right to borrow this verse for the preaching of the gospel; it is all right to lend this verse to the sinners; but it must not be borrowed too long without returning it. This verse is a verse for the children of God. It does not refer to the Lord knocking at the heart of a sinner; this door is the door of the church. Because the door here is singular, the Lord is referring to the church. It is indeed strange that the Lord is the Head of the church, or shall we say the origin of the church, yet He is standing outside the door of the church! "Behold, I stand at the door"! This is really a terrible condition. If the Lord is outside the door of the church, what kind of church is this?

　The Lord says, "Behold"! The Lord says this to the whole church. The door is the door of the church. "If anyone hears My voice and opens the door.." These two words—"if anyone"—show that the opening of the door is an individual matter. In the Bible there are two lines in regard to the truth. One line is the line of the Holy Spirit, and the other line is the line of Christ; one is subjective, and the other is objective; one concerns experience, and the other concerns the faith. If someone pays too much attention to the objective truth, then he can be seen mounting the clouds and riding the mists, which is impractical. If he constantly stands on the subjective side, excessively stressing the inner working of the Holy Spirit, then he will look continuously inward and become dissatisfied. Everyone who is seeking the Lord must be balanced by both truths. One shows me that I am perfect in Christ, and the other shows me that the inner working of the Holy Spirit causes me to become perfect. The greatest failure of the Brethren was their excessive stress on the objective truth and neglect of the subjective truth. Philadelphia failed and became Laodicea. Her failure was due to too much objective truth. This does not mean that there was nothing at all of the inner working of the Holy Spirit, but generally speaking, there was too much of the objective aspect with too little of the subjective. If you open the door, "I will come in." This means that the objective becomes the subjective; that is, He will change what you have of the objective into the subjective. In John 15:4 the Lord speaks of both aspects: "Abide in Me and I in you." In Revelation 3:20 the Lord says, "I will come in to him and dine with him and he with Me." If you open the door, He will dine with you. This is fellowship and this also is joy. Then you will have an intimate fellowship with the Lord as well as the joy that springs from such fellowship.

　"He who overcomes, to him I will give to sit with Me on My throne, as I also overcame and sat with My Father on His throne" (v. 21). Among the promises given to the overcomers in the seven churches, many say this is the best. Although some like the other promises to the overcomers, many have told me that the Lord's promise to Laodicea excels them all. In the previous promises to the overcomers the Lord did not say anything concerning Himself. But here the Lord says that if you overcome, you will dine with Me. Since you have passed through all kinds of overcoming, you can sit with My Father on the throne. You must overcome so that you can sit with the Lord on His throne. The overcomer here has an exceedingly high promise because the church age is ending. The overcomer is waiting for the coming of the Lord Jesus. Therefore, the throne is here.

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