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第四五篇　教会的道路

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　　读经：启二~三：从略。
　
　　在启二~三里有七个教会。这七个教会，都是当约翰写启示录时，在小亚细亚的七个教会。那时在小亚细亚有很多的教会，但是神从小亚细亚这么多的教会当中，特别拣选出这七个教会来。神的目的，乃是要将这七个教会拿来作预言的教会。因为一章三节告诉我们说，这一本书是预言。所以神就拣选这七个教会，预言说，教会的道路在地上到底是怎样的。
　　我们为什么要特意读启示录二、三章呢？这有很大、很深的缘故。因为神在这两章里给我们看见，教会在－启示录二千年来到底要经历什么；也给我们看见，什么种的教会是祂所定罪的，什么种的教会是祂所喜欢的。所以，我们非明白启示录二、三章不可。只有当我们明白启示录二、三章之后，我们才知道到底教会的道路要如何；才知道我们该在什么种的教会里，作什么种的人，才能讨主的喜悦。启示录二、三章是说到教会的道路，注意的说到教会的事要怎么作才能讨主喜欢。如果我们不明白启示录二、三章所记载的事，我们就不能作一个好的基督徒。
　
　　这里有七个教会。第一个教会是以弗所，乃是指着第一个世纪末了时候的教会，就是写启示录时候的教会。约翰写启示录时，教会的光景就像第一个教会──以弗所一样。
　
　　第二个教会是士每拿，乃是在约翰去世之后，从第二世纪起，到第四世纪起头的时候，教会受到罗马帝国十次大逼迫的情形。士每拿，是教会受逼迫的情形，从使徒以后一直到康士坦丁接受基督教为止。在那一段时间，我们看见教会大大受逼迫。士每拿教会是预言那一段教会的历史。
　
　　第三个教会就是别迦摩教会。在第四世纪起头，就是主后三百十三年，康士坦丁起首接受基督教作国教那一段时候的教会，叫作别迦摩。别迦摩（Pergamos）这一个字，gamos是结婚的意思。比方说，polygamy意思是两个以上的多妻的结婚制。英文的这一个字，就是根据于希腊文的gamos。“迦摩”就是结婚。“别迦摩”的意思，就是“注意啊！现在结婚了。”
　
　　这七个教会，头三个都已经过去了，从第四个起，是一直在那里产生。第四个已经产生了，第五个、第六个、第七个，也已经产生了！所不同的在这里：第一个过去就是第二个。第二个过去就是第三个。第三个过去就是第四个。第四个不过去而有第五个，第四个和第五个接在一起。从第四个产生第五个，可是第四个还存在。从第五个产生第六个，而第四个、第五个还是存在。第六个产生第七个，而第四个、第五个、第六个还是存在。
　
　　启示录二、三章的七个教会，头三个和末了四个分作两组。头三个已经过去了；末了四个，今天都存在，－启示录一直等到主耶稣再来。
　　所以，对于推雅推喇有这样的预言说，“直等到我来。”二25节：“但你们已经有的，总要持守，直等到我来。”所以推雅推喇的教会要继续到主来。撒狄的教会也要继续到主来。三3节：“所以要回想你是怎样领受，怎样听见的；又要遵守，并要悔改。若不儆醒，我必临到你那里如同贼一样；我几时临到，你也决不能知道。”这就告诉我们说，撒狄的教会，要继续到主耶稣再来。非拉铁非的教会，也要继续到主耶稣再来。因为三章十一节说，“我必快来，你要持守你所有的，免得人夺去你的冠冕。”老底嘉的教会是末了的一个教会，是教会在地上的末了一个。三21节：“得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一般。”你看见说，这一个教会自然是末了的一个教会，继续到主耶稣再来。头三个教会没有主再来的应许，后四个教会有主再来的应许，定规是继续到主耶稣再来。
　
　　所以，今天我们在神面前要好好的把这四个教会看一下。这样我们才能知道说，我们作神儿女的路，到底如何？如果今天有四种不同的教会在地上，都一直继续到主耶稣再来，那么一个神的儿女，他对于教会的关系到底该如何？你该从这四个教会很小心的拣选才可以。不然的话，你在一个教会里，而那一个教会是主所不喜悦的，是主所定罪的，那么你在主面前就有很大的亏损。所以，我们要来看后面的四个教会。
　
　　第四个教会是推雅推喇。当罗马的该撒接受基督教作国教的时候，他就高举基督教，用政治的力量来扶持基督教。从前罗马帝国是用政治的力量压迫基督教，现在是用政治的力量扶持基督教，作基督教的后盾。结果基督教不只与世界结婚，并且在世界上被高举。推雅推喇这一个字，有一个意思是高楼，或者高塔。她现在变作在世界上被人看见、被人敬仰、被人崇拜的一个高楼了。
　
　　所有读圣经的人都公认说，推雅推喇教会，就是罗马教（天主教）。罗马教，就是教会与世界联合，结果使教会在世界里得着地位，得着相当高的地位。这里面的难处在哪里呢？就是出了一个女先知。这一个女人叫作耶洗别，她在那里教导神的仆人，教会受她的辖管，教会受她的支配。所以罗马教的难处，就像马太十三章第四个比喻所说的，一个女人把面酵藏在三斗面里。圣经是把这一个女人拿来代表罗马教。
　
　　这一个女人怎样作呢？二章二十节说，“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。”耶洗别有两个基本的大罪：一个是行奸淫，一个是吃祭偶像之物。这两个都是该革除的罪。耶洗别的教训，是主所责备的！
　　－二21~23：“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。我又要杀死她的党类，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。”推雅推喇教会，跟耶洗别的教训，有两个特点：一个是行奸淫，一个是拜偶像。奸淫，在圣经里的意思，就是混乱。人混乱就犯奸淫。在这里你看见说，罗马教和世界混乱。
　
　　全世界所有的宗教，都有他们特别的女神。佛教有观音，希腊人拜金星（Venus）。罗马人继续于希腊之后，也相信女神。他们在基督教里找不到女神，所以就把童贞女马利亚，当作基督教的女神。名字是马利亚的名字，其实是希腊的女神。这就是行奸淫、混乱。
　
　　罗马人有许多是拜太阳的，他们每年十二月二十五日替太阳作生日。因为十二月二十二日，乃是一年当中最短的一日，就是冬至。过了三天之后，就起首日长夜短。所以拜太阳的人，就把十二月二十五日当作太阳生日。这是他们一个大的节期。许多人相信主之后，看见那些不信主的朋友很热闹的过节，而基督徒冷冷清清的没有事情作，就出了一个花样，说主耶稣是真的太阳，所以十二月二十五日是主的生日，这一日就变作圣诞节。以名字来说，圣诞节是基督教的，以事实来说，这一个日子是太阳教的。请你们记得，这一个在神面前是行奸淫，是混乱。他们把太阳教里的东西，拖到基督教里来了。
　
　　教会是神的殿。在旧约的时候，神的殿是用木头，特别是石头造的。到了新约之后，你看见神自己把那一个殿拆毁了，一块石头也不留在石头上。今天这一个殿呢？乃是一切相信主的人。我们的身体就是圣灵的殿。但是，今天罗马教又去盖高大的房子。希腊人对于艺术的建筑，是有特长的。罗马人继续在希腊人之后，对于建筑也非常有研究，很会造艺术的建筑物。他们觉得，所有的神都有他的庙，只有基督徒没有殿，没有可以给人参观的，所以就离开了使徒的教训，去造高大的房子。全世界没有第二种建筑物能比得上基督教的礼拜堂。他们把礼拜堂称作神的殿。不管是米兰的礼拜堂也好，不管是罗马的圣保罗堂也好，不管是巴黎的大礼拜堂诺所单（Nortre Dame）也好，都是大的建筑，而说是神的殿。请记得：这一个思想是从外教来的，从外教的庙转过来变作基督教的殿。话是用基督教的说法，事实上是外教人的东西。基督教跟着外教人起头行淫乱。
　
　　在新约里，所有神的儿女都是祭司，是儿女就是祭司。凡一切相信主耶稣的人，都在神面前作祭司，事奉神。但是罗马教看见犹太教里有祭司作居间的阶级，他们就把罗马教的信徒分作两等，把旧约圣经里犹太教祭司的制度带到新约的教会里来。有一等人就穿上祭司的衣服，戴上祭司的帽子，凡圣经里祭司所有的一切，都挂在神甫身上。旧约的祭司怎样打扮，他们也照样打扮。不只如此，他们还加进去许多例外的东西。他们不只效法犹太教，并且把希腊教、罗马教庙里许多的东西，也带到基督教里来了。他们把神所规定的改了。这是犯奸淫。奸淫，在圣经里的意思就是混乱。
　
　　不只这样，还有香烛、灯台、香炉等，都是旧约的东西，他们都拿来。就是外教的东西，他们也拿来。这没有别的，这就是犯奸淫。他们把外教的东西、拜偶像的东西、迷信的东西、罗马人所说奥秘的东西都拿来，加上一个名字，叫作基督教的东西。这不是基督教，这是大混乱！
　
　　他们不只是混乱，神还指责他们拜偶像。你觉得希奇么？神指责教会拜偶像！的的确确，教会是在那里拜偶像。旧约的时候，人拜铜蛇。在罗马教里，人拜主耶稣的十字架，他们告诉人说，那个十字架被找着了。他们用那一个十字架的木头，作了好多小的十字架，给人来拜。主耶稣是神，神是没有形像的，但是他们作出神的形像来拜。他们作出马利亚的形像来，作出彼得的形像来，作出马可的形像来，全地上充满了形像！当然偶像有作得好看的，有作得不好看的，这是由于文化高低的关系。文化高的，偶像作得好看；文化低的，偶像作得不好看。但偶像总是偶像。在他们的礼拜堂中充满了偶像！天主教的人祷告的时候，不是祷告给天上的神听，乃是在偶像面前点蜡烛之后画十字架。父，有他们所作的偶像；主耶稣，有他们所作的偶像；马利亚，有他们所作的偶像；保罗，有他们所作的偶像；彼得，有他们所作的偶像。历世历代以来受苦的信徒、殉道的信徒，都有他们的偶像。历世历代以来，一直到今天，教会里如果有特出的人死了，他们就封他作圣徒，也有偶像。这些偶像，是他们所作所拜的。
　
　　还不只，许多殉道者的骸骨，也是他们敬拜的对象。有一个殉道者的一只脚，有一个殉道者的一根骨头埋在那里，他们就来跪拜它们。你们如果不认识罗马教，你们就不知道罗马教的偶像有多少。你们如果认识罗马教，你们就知道在罗马教里，完全充满了偶像。
　　推雅推喇的教会就是代表罗马教。推雅推喇的教会，有两个基本的罪，一个是犯奸淫，就是把许多外邦人的东西带到教会里来。还有一个是拜偶像，就是在教会里造出许多的偶像。
　
　　所以这一个教会乃是神所定罪的教会。所以主就对罗马教里的人说，“我的民哪！你们要从那城出来，免得与她一同有罪，受她所受的灾殃。”（启十八4）神不悦纳人在罗马教里。
　　按启示录二、三章来说，推雅推喇是第四个教会。这一个教会乃是继续在别迦摩之后。以弗所过去了，士每拿也过去了，别迦摩也过去了。推雅推喇来了，但没有过去，－启示录一直要继续到主耶稣再来。她是第四个教会，但是她要继续到主耶稣再来，她不停止。我们相信神的人，作神儿女的人，要尽力量不去摸罗马教的东西。千万不要摸这些不洁净的东西。你摸它，你要受它的影响。我记得潘汤先生（D. M. Panton）说一句话：“因为他们的书里面的错误是这么多的缘故，所以你读的时候，就不觉得是错的。”因为这么多都是错的，－启示录一件一件都是错的，所以你没有法子来分别，你的头脑弄糊涂了！所以我们不能跟从罗马教！
　
　　第五个教会是撒狄。撒狄这一个教会，是恢复的教会，或者说是余剩的教会（thatremains），也可以说，这是一个剩下来的教会。这一个教会，乃是继续在推雅推喇之后。不过推雅推喇没有停止。撒狄继续在推雅推喇之后，并不是代替推雅推喇。
　
　　撒狄的情形乃是这样：“我知道你的行为，按名你是活的，其实是死的。你要儆醒，坚固那剩下将要衰微的；因我见你的行为，在我神面前，没有一样是完全的。…然而在撒狄你还有几名是未曾污秽自己衣服的。”（三1~4）撒狄的特点就是说，按名是活的，其实是死的。
　
　　继续在罗马教之后的是更正教。撒狄代表所有的更正教。撒狄虽然包括改教，但不代表改教，撒狄是代表更正教。
　　当罗马教的势力还存在的时候，罗马教变得非常专制、非常残暴，结果欧洲各国受不了罗马教的压迫，因此发生改教的运动。改教的时候，你看见有两种不同的势力出来，一种是出乎神的，一种是出乎人的。
　　出乎神的部分，你看见路德马丁出来，一个人站在那里反对教皇，反对神甫，反对所有的主教，也反对整个的罗马教。你看见说，在那个时候，神让人有一本公开的圣经可以读，神给人看见因信可以称义。在那一个时候，有许多爱主的人，在各地起来改教，用他们的性命来作自己所见证的道的印记。他们受罗马教的压迫、残害，但是他们相信主所要作的是恢复。所以，他们在那里牺牲一切，在那里作所谓改教的工作。圣灵在那时大大的作工，叫人忠心，叫人事奉。圣经被解开，叫人能够看见光。那时各处得救的人也加增。他们宣告说，不是凭着自己的行为，也不是靠着祭司，乃是倚靠神。这实在是圣灵一个大的工作！
　　当路德改教的时候，有许多的政权，因为和罗马教反对的缘故，就利用改教来达到他们政治的企图。因此改教不只是一个宗教的改教，并且变作一个政治的改教。这也是因为罗马教不只有宗教的势力，也有政治的势力，因当时罗马教辖管了整个的欧洲。改教本来是宗教的问题，可是因有各国的君王、各国的大臣、各国的政治家，要趁这个机会摆脱罗马教的辖管，而变作独立的国家，所以就有了政治的改教。本来他们所在的国家的教会是罗马管的，他们所在的国家的政府也是罗马管的。今天他们所在的国家的教会脱离了罗马，他们所在的国家的政府就也脱离了罗马。
　
　　所以，改教变成是教会和世界联合起来打倒罗马教的一个运动。不光是教会反对推雅推喇，也是政治反对推雅推喇，利用同一个机会来发动。结果你就看见说，有所谓的国立教会产生。德国有信义会，瑞典有信义会，英国有安立甘会，荷兰有所谓的荷兰更正教会等等，都是国立的教会。
　
　　当时有许多神的子民，完全是为着要脱离罗马教的奸淫，要脱离罗马教的拜偶像而出来的。可是因为有了政治的力量帮助他们，叫他们改教改得更容易。他们当时受了这个外来的力量，乃是由于无知，结果他们设立新的教会的时候，就效法了罗马教。罗马教是政治和宗教合在一起的教会，更正教所设立的教会也是政治和宗教合在一起的教会。
　
　　当时的信徒脱离了罗马教，如果他们回到新约的圣经里去，他们就要看见说，教会乃是神的子民，在地上是一个无倚无靠的团体。可是他们当时这个光不够，同时那时有许多人又利用他们，结果就设立了所谓的国家教会。如果那些信徒是在德国，就成立了一个德国的国家教会，凡是德国的人都是这一个教会里的人。在英国，他们设立了一个安立甘会，凡生下来是英国人的，就可以请英国的牧师来替他施洗。按国立教会的规矩，国的范围有多大，教会的范围也有多大。不只信主的人能在教会里，就是所有那一个国家的国民，都能够受洗在教会里。国立教会按名是活的，其实是死的。这话，就是这样来的！
　
　　更正教的特点，就是世界和教会混在一起。本来是普遍的混在一起，现在是一个国家一个国家的混在一起。本来是罗马教管理了整个世界，今天有了一个国家，一个国家独立的教会。一个国家，有一个国家的教会。所以，你就看见说，神的子民在里面，不是神子民的也在里面，两个调和在一起。按名是活的，其实是死的！这是更正教的光景。
　
　　但是，这并不拦阻在更正教里出来许多大的人。因为在更正教里，还有许多人的确是有名的属灵人，是神所用的。所以主说，“然而在撒狄你还有几名是未曾污秽自己衣服的；他们要穿白衣与我同行；因为他们是配得过的。”这一个也是更正教的历史，这一个也是更正教的特点。就是说，一面名是活的，其实是死的；一面一直出伟大的属灵人，是单独的，不是团体的。乃是说“有几名”，一直是有几名，有几名，这就是更正教的特点。
　
　　更正教起头的历史，乃是国立教会。更正教后来的历史，变作私立的教会。所谓的异议者（Dissenters）（对国立教会意见不同者），起首看见在国立的教会里，人是借着受洗进入的，人不是借着相信进入的。信徒不是用信心作成的，信徒是用受洗作成的；信徒不是信心所产生的，信徒乃是受洗所产生的。所以，有许多人就觉得国立的教会不对，因为人应当在神面前有信心，他才能作神的儿女。
　
　　或者说，他们因看见新的真理，就特别的注意某一个真理；而国立的教会，除了要维持国立这一个机构之外，没有意思要事奉神。所以，自然而然，神在那里兴起一个人，兴起几个人，兴起一班人，让他们看见某一个真理，让他们定规某一件事情为罪，而在那里设立了所谓独立的教会，或者说私立的教会，就是英文的Dissenting Churches，意见不同的教会。这些人受到许多的逼迫，许多的反对。像本仁约翰的故事，就是一个例子。像长老会在苏格兰所受的逼迫，就是一个例子。后来清教徒因受逼迫，到美国去，也是一个例子。后来卫斯理和怀特腓这一班人起来，也是一个例子。神在那里兴起一个人来，兴起两个人来，叫这些人看见特别的真理，来定许多事为罪，而脱离了许多的罪，结果就与国立的教会分开了。
　
　　当他们起头与国立的教会分开的时候，这些分开的人都冒着一个名字，叫作分门别类。这些意见不同而出来的人，都得着一个名字说，他们是分门别类的。实在说起来，分门别类的不是他们，乃是因为国立的教会所包括的太多了！所以神的儿女要跟从主的话，就只得从他们中间分别出来。
　　所以，我愿意你们看见，合一并不在容让罪，合一乃是在审判罪。今天有的人所说的合一，不过是大家都容让一个罪。在这里有一个罪，你也容让、我也容让、他也容让，所有的基督徒都容让，这是合一。大家都容让罪，一点难处都没有。在国立的教会里，有许多东西是不出乎神的。但是，今天一个人的良心被圣灵摸着，起首有感觉而拒绝罪，可是其他的人不拒绝，这一个拒绝的人就有一个罪名说，他是分门别类的人。实际上难处不在看见的人身上，而在看不见的人身上。
　　如果神的儿女都审判，神的儿女就合而为一；神的儿女合而为一，不是根据大家马马虎虎。我们要与主合而为一。神的儿女如果马马虎虎不审判罪，虽然神的儿女有合一，但却与主不合一了。
　　今天在更正教的历史中，神一直兴起一个人、两个人来，叫他们学习认识神的心意，审判某一件事。其余的人或者看不见，或者不要看见，结果，这一个看得见的人，为着顺服神的缘故，就被人称作分门别类的人。今天如果神的每一个儿女都审判罪，都对付不是出于神的，大家都能合一，而且也都能与主合一。请记得，审判错误、审判罪，乃是真实合一的根基。
　
　　在更正教的历史里，还有一种情形，就是兴起了一个人，有一个人蒙了恩典，得着了更大的祝福，在第一代里的确是荣耀的日子。等这第一代过去了，在第二代里光景也不错。但是到了第二代末了的时候，人就在那里注意说，我们蒙了神这么多的恩典，应当想法子来保存这一个恩典，应当有一个组织来继续这一个恩典，应当有一个组织来维持这一个恩典。所以到了第二代，或是第三代，组织就进来了。有的时候，甚至在第一代的末了，组织就进来了。
　　他们能相信神给恩典，他们不能相信神保守恩典。他们能相信神给祝福，他们不能相信神继续祝福。结果就有人的信条出来，有人的规矩出来，就有人的办法出来，维持他们所已经得着的祝福。当泉源关闭的时候，池水只会越过越干枯，不会越过越高。到了第三代，情形就相当死，像他们所出来的教会一样。从那一个时候起，神又得另外抓住一个人，抓住几个人，叫他又有新的看见、新的祝福、新的分开、新的恩典。这又是一个复兴的日子。第一代又是充满了祝福，第二代又是起首组织，第三代又起首堕落。
　
　　本来是离开国立教会，现在自己也得给别人离开。本来是承认说，那一个是死的，我们应该离开；现在是说，自己也是死的，也得给别人离开。更正教全部的历史就是按名是活的，其实是死的，一直在生和死的分界上。有活过来，又有死。不是一直死，因为有几名没有沾污的人，有几个特出的人，是神所特别拣选、特别使用的人。这些人，乃是更正教的伟人，配穿白衣与主同行的人。这是全部更正教的历史。
　　推雅推喇是被责备的教会，撒狄也是被责备的教会。那么，信徒的路到底在哪里呢？
　
　　在这里有第六个教会，名字叫作非拉铁非。“非拉”的意思是爱，“铁非”的意思是弟兄，“非拉铁非”的意思是弟兄相爱。
　
　　在七个教会里，只有这一个教会，主没有责备；罗马教受责备，更正教受责备，非拉铁非没有受责备。在非拉铁非里只有称赞，没有责备。
　　非拉铁非的特点到底在哪里？三章八节：“我知道你的行为，你略有一点力量，也曾遵守我的道，没有弃绝我的名。”非拉铁非的特点，就是这一个。推雅推喇的特点，是女人的教训。撒狄的特点，是教会与世界合在一起，要一直的脱离；是死亡和生命，要一直的挣扎。但是，非拉铁非乃是弟兄相爱。在这里乃是回到弟兄相爱的地步。在这里没有世界，因为是弟兄。在这里根本不是要挣扎，不是要脱离死亡，乃是回到当初弟兄的地位去。在这里乃是弟兄相爱。
　　撒狄如何是从推雅推喇出来的，非拉铁非也照样是从撒狄出来的。更正教是从天主教出来的，非拉铁非是从更正教出来的。不过，这相当明显的是圣灵一个新的运动。这个新的运动，乃是把人从死亡的撒狄里拉出来，让人站在一个地位上，就是弟兄彼此相爱。换一句话说，就是站在身体的地位上。不承认有其他的关系，只承认有弟兄的关系；不承认有其他的交通，只承认有爱的交通。这乃是非拉铁非。
　
　　非拉铁非有两个特点：一个就是他们遵守主的命令，一个就是他们不弃绝主的名。这里有一班的人，被神带到一个地步，学习遵守主的话，遵守主的道。神在他们中间把话解开，叫人能明白神的话。在他们中间没有信条，只有话语。在他们中间没有道理，只有话语。在他们中间没有遗传，只有话语。自有教会以来，除了使徒的教训以外，这是第一个主所称许的教会。因为到了非拉铁非的时候，你才看见有一班人完全回到主的话语里去，任何的权柄都没有用，任何的道理都没有用，任何的信条都没有用。
　　请你们记得，人能够传道理，人也能够明白道理，但是人不能明白圣经。人能够念信条，人也能够接受信条，但是人不能明白圣经。这是希奇的事！教会如果需要有信条，主老早就给了我们。人今天把圣经分析了，人今天把圣经综合了，叫它变成一个信条。信条是专一的，但是，圣经是无限的。信条是简单地，但是，圣经是复杂的。信条是愚昧的人一读就知道的，但是圣经不是愚昧的人一读就知道的。圣经的话，只有某一种的人才能够知道；需要某一种的情形，才能够明白神的话。信条是把门开得大大的，谁都可以进去；神的话只开得这么大，只有有生命的人才能进去。信条的门是开得大大的，只要头脑好的人，一读就明白；但是，读神的话，就没有这么容易。如果不是有生命的，如果不是在主面前，眼睛是专一的，就看不见，就没有法子明白。
　　人因为看见神的话的范围太窄，就想弄得宽一点，好把人带进去。但是非拉铁非的人，拒绝了任何的信条和道理，他们只回到主的话里去。主说，“你遵守了我的话。”在教会的历史里，没有一个时代明白神的话，像非拉铁非那样。在教会的历史里，只有在非拉铁非里面，神的话得着了当得的地位。在其他的时代里，你只看见人接受信条，接受遗传。但是非拉铁非除了神的话之外，什么都没有，只回到神的话里面去走路。在教会的历史里，没有一个时候有这么多的话语职事，像非拉铁非一样。
　
　　主说，“你…没有弃绝我的名。”这也是非拉铁非的特点。历世历代以来，教会历史这么长，主耶稣的名字反而变作是最末了的名字。人所注重的是许多信徒的名字；彼得的名字，使徒的名字，人都在那里注意。人也特别注重自己所挑选的名字，道理的名字，国家的名字。许多人很骄傲的说，我是一个路德人（Lutheran）。许多人很骄傲的说，我是一个卫斯理人（Wesleyan）。哦！人的名字！许多人很骄傲的说，我是柯柏铁的人（Coptic），这是一个地方的名字。许多人很骄傲的说，我是一个安立甘的人（Anglican），意思就是英国的人。这是国家的名字。许多名字，把神的儿女完全分开了！好像基督的名字，不够把我们从世界里分别出来。
　　有的人如果问你说，“你是谁？”你答应说，“我是基督徒。”他定规不满意，一定要再问说，“你是什么种的基督徒？”我记得，有一次我在外国的时候，有一个人问我：“你到底是什么？”我说，“我是一个基督徒。”他说，“这是毫无意义的！”
　
　　主觉得说，祂的名字，在祂的儿女身上已经够了。只有到非拉铁非来的时候，人才以为主的名字已经够了。用不着那么许多分开的名字，有祂的名字已经够了！请你们记得，主在这里注意这一件事，你“没有弃绝我的名”。这是祂所注意的事。
　　没有一个时候，在教会里那样弃绝别的名字，像非拉铁非一样。只有回到非拉铁非来的时候，所有其他的名字才都被弃绝了！非拉铁非把所有的名字都去掉，只把基督的名字高举起来。请你们记得，主注意这一件事。主把这一件事，当作称赞的根基，这是叫祂悦纳的。所以，不要轻看这件事，不要以为这是随便的。主看见他们承认祂的名字，不弃绝祂的名字，祂注意这件事，祂称赞这件事！
　
　　有一个问题，好些弟兄问过我，就是：“非拉铁非的得胜者，到底得胜了什么东西？”你们看见这里的难处么？以弗所的得胜者，自然是胜过离弃当初的爱心。士每拿的得胜者，自然是胜过外面死亡的恐吓。别迦摩的得胜者，自然是胜过世界的捆绑和引诱。推雅推喇的得胜者，自然是胜过那女人的教训。撒狄的得胜者，是胜过按名是活的，其实是死的──属灵的死亡。老底嘉的得胜者，是胜过不冷不热的光景，和虚谎的骄傲。但是非拉铁非的这些得胜者，是胜过什么东西？主在全封的书信里，给我们看见，他们所作的一切都是主所悦纳的。在这七封书信里，只有这一封书信是完全蒙悦纳的。主如果完全悦纳了，还要得胜什么呢？都悦纳了，是最好的了。非拉铁非是合乎主心意的教会。但是，在非拉铁非的教会里，主也有得胜者的应许，但是要胜过什么呢？我说，没有什么事要特别得胜的，因为那一个教会没有任何的难处。
　
　　但是，主在这里也有警告。十一节：“我必快来，你要持守你所有的，免得人夺去你的冠冕！”全封书信，只有这一个地方，是一个警告。这里是叫非拉铁非的人注意，要持守他们所有的。换一句话说，你所有的都行，可是不要丢掉。不要到一个时候，以为作惯了，就把它改一改。不要到一个时候，以为作了这么多年了，就把它换一换。要持守你所有的，不要丢掉！这是非拉铁非唯一的警告。主对非拉铁非只有一个要求，就是要持守你所有的。你所作的没有错，可是还要再作。你所作的有神的祝福，你还要再作。
　　非拉铁非若不持守所已经有的，神要兴起别人夺去她的冠冕。本来冠冕是赐给你的，若你放弃你的地位，别人就要来夺去你的冠冕。这一个是非拉铁非唯一的警告。非拉铁非的得胜，乃是在不失去所已经得着的。这和其余的六个教会都不一样。所以，我们要注意主的话。只有一个教会，就是非拉铁非，是合乎主心意的，特点是遵守主的话，不弃绝主的名。我们在这两件事情上千万不要放松。
　
　　在七个教会里，有五个教会受责备，一个教会没有受责备，一个教会完全被称赞。完全被称赞的乃是非拉铁非。罗马教、更正教、非拉铁非，都要继续到主耶稣再来。那最末了的一个教会，就是第七个──老底嘉，也要继续到主耶稣再来。如果撒狄是从推雅推喇出来的，非拉铁非是从撒狄出来的，就老底嘉是从非拉铁非出来的。你看见么？一个生一个。
　
　　所以，今天的问题在这里，非拉铁非如果失败的话，非拉铁非就变作老底嘉。千万不要弄错了，以为说更正教是老底嘉。没有这件事。更正教是撒狄，不是老底嘉。请记得，今天的更正教只会作撒狄，不会作老底嘉。读圣经的人，不能糊涂的在那里说，他们是老底嘉。不，他们是撒狄。乃是非拉铁非堕落了才变成老底嘉。撒狄是从推雅推喇出来的，是进步的；非拉铁非是从撒狄出来的，也是进步的；老底嘉是从非拉铁非出来的，但是退步的。四个教会都要一直继续到主耶稣再来。
　　老底嘉是变相的非拉铁非，是走了样的非拉铁非。有一天弟兄相爱失去的时候，就马上变作众人的意见。这就是老底嘉的意思。老底嘉是一个城的名字，是罗马的一个王子，恩帝荷格斯（Entiochus）所起的名字。他有一个妻子，名字叫作老底奥斯（Laodios），他就采取他妻子的这个名字，把“奥斯”拿掉，加上“细亚”，或者“嘉”，变成老底细亚（Laodicea），或作老底嘉。“老”这一个字，在希腊文的意思就是众人，“细亚”或者“嘉”的意思，就是意见。
　　当非拉铁非堕落的时候，弟兄就变作众人，弟兄相爱就变作众人的意见。爱心变作意见。弟兄相爱，那是活的东西；众人的意见，那是死的东西。什么时候弟兄相爱一没有，身体的关系一取消，生命上的来往一失去，所剩下的，就是大家的意见。没有主的意见；大多数通过、投票、举手而已。非拉铁非堕落的时候，就变作老底嘉。
　
　　三章十五节：“我知道你的行为，你也不冷也不热；我巴不得你或冷或热。”这就是老底嘉的特点。－十七节：“你说，我是富足，已经发了财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。”这就是老底嘉的特点。老底嘉的特点，就是不冷不热，而在主面前有属灵的骄傲。“我是富足”，说一句就够了；但他又说，“我已经发了财。”说了两句应该够了，但他又说，“我是一样都不缺。”“你是那困苦、可怜、贫穷、瞎眼、赤身的。”这是主的看法。这些属灵的骄傲是从那里来的呢？是从已往的历史来的。曾有一次他们是富足的，他们就以为今天仍然是富足的。曾有一次主怜悯他们，他们记得那一个历史，而今天却失去了那一个实际。
　
　　今天在更正教里，难得有一个人夸口自己属灵的富足。我在外国曾遇见多少更正教的首领，连在中国的更正教牧师也是这样，他们都说，“我们不行！我们不行！”你不能在撒狄里面遇见骄傲的人。只有一班的人，从前是非拉铁非，神的话是遵守的，神的名是没有弃绝的，可是已往的生命，今天没有了。已往的故事今天还记得，但是已往的生命没有了！已往的历史今天还记得，记得我是富足，发了财，一样都不缺，但现在是贫穷、瞎眼的！我告诉你们，只有一班的人，能夸口他们的富足，就是堕落的非拉铁非，就是失去了能力和生命的非拉铁非！
　
　　所以弟兄姊妹要记得，你们如果要继续在非拉铁非的道路上，你们就得学习在神面前谦卑。有的时候，我听见有的弟兄说，“神的祝福在我们中间。”我承认这话，但是说这话的时候，特别要小心。一不小心，你就觉得说，那一个是老底嘉的味道。我们是富足，我们已经发了财，我们一样都不缺。我告诉你们，如果有一天你站在那一个地位上，你是很近老底嘉了！
　　要记得，我们没有一样不是领受来的。四围的人可以充满了死亡，但是这并不需要你知道你自己是充满了生命。四围的人都可以贫穷，但是用不着你知道你是财主。活在主面前的人，不觉得自己是富足的。愿神怜悯我们，叫我们学习活在主的面前，可以富足，但是又不知道自己是富足的。摩西脸上发光，自己却不知道，这是更好的事！一知道，就变作老底嘉。一知道，结果就是也不冷，也不热。老底嘉，就是说起来样样都知道，事实上没有一样是热切的。说起来，样样都有，但是没有一样是能够把命拼上的。记得已往时候的光荣，却忘记了今天在神面前的光景。已过是非拉铁非，但是今天是老底嘉。
　
　　我今天把这四个教会，摆在你们面前。自从罗马教之后，有四种的教会产生，这四种的教会要一直继续到主耶稣再来。今天每一个神的儿女，都得挑选自己教会的道路。我是要作罗马教的人呢？我是要作更正教的人呢？我是要跟从罗马教的合一呢？我是要跟从更正教那么多的宗派呢？或者我是要行走非拉铁非的路？或者我曾有一阵是非拉铁非，而今天活在已往的历史里，来夸口我已往的荣耀，作一个老底嘉的人？请你们记得，当人在神面前起首骄傲，离开生命，不重实际，只记得已往的历史，看见自己的富足，在这一种人的里头就是大众的意见，只能大家商量事情。这好像是民主，但是不能有身体的关系。你如果不认识身体的捆绑，不认识身体的权柄，不认识身体的生命，就也不能认识弟兄相爱。
　　这四种不同的教会，要一直继续；所以，我们要忠心的继续在非拉铁非的里面。不要好奇去问看，罗马教是怎么一回事。好奇的人，常常要受亏。不要去摸更正教的各宗派，这不是神的路。圣经清楚地给我们看见，整个更正教的运动有神的祝福，但是有许多被定罪的，有许多受责备的，用不着我们去查考、去问。
　　我们要学习站在非拉铁非的地位上，总是遵守主的话，不弃绝主的名。站在弟兄的地位上，千万不要骄傲！不要在罗马教面前骄傲，不要在更正教面前骄傲，不要在各宗派面前骄傲。你一骄傲，你就是老底嘉，不是非拉铁非！什么时候，你在他们面前骄傲，你就不是非拉铁非，你是老底嘉。你们要在那一条路上走？求神赐福给祂的儿女，给弟兄们在教会的事情上，能走一条正直的路。
　　主所定规教会的道路，是非拉铁非。我虽不能有千万的凭据来说，我能够有百千的凭据来说，许多神最好的儿女，都讲这一个话，都走这一条路。更正教整个问题解决了，就不要去找那些细的。罗马教整个问题解决了，也就不要去找那些细的。罗马教有二十一个公会在中国，不要加入罗马教，也就不必问到底要加入那一个公会。罗马教整个问题过去了，二十一个公会也过去了。照样，更正教整个问题都解决了，所有一千五百个宗派都过去了。
　　读经：启二~三：从略。
　
　　在启二~三里有七个教会。这七个教会，都是当约翰写启示录时，在小亚细亚的七个教会。那时在小亚细亚有很多的教会，但是神从小亚细亚这么多的教会当中，特别拣选出这七个教会来。神的目的，乃是要将这七个教会拿来作预言的教会。因为一章三节告诉我们说，这一本书是预言。所以神就拣选这七个教会，预言说，教会的道路在地上到底是怎样的。
　　我们为什么要特意读启示录二、三章呢？这有很大、很深的缘故。因为神在这两章里给我们看见，教会在－启示录二千年来到底要经历什么；也给我们看见，什么种的教会是祂所定罪的，什么种的教会是祂所喜欢的。所以，我们非明白启示录二、三章不可。只有当我们明白启示录二、三章之后，我们才知道到底教会的道路要如何；才知道我们该在什么种的教会里，作什么种的人，才能讨主的喜悦。启示录二、三章是说到教会的道路，注意的说到教会的事要怎么作才能讨主喜欢。如果我们不明白启示录二、三章所记载的事，我们就不能作一个好的基督徒。
　
　　这里有七个教会。第一个教会是以弗所，乃是指着第一个世纪末了时候的教会，就是写启示录时候的教会。约翰写启示录时，教会的光景就像第一个教会──以弗所一样。
　
　　第二个教会是士每拿，乃是在约翰去世之后，从第二世纪起，到第四世纪起头的时候，教会受到罗马帝国十次大逼迫的情形。士每拿，是教会受逼迫的情形，从使徒以后一直到康士坦丁接受基督教为止。在那一段时间，我们看见教会大大受逼迫。士每拿教会是预言那一段教会的历史。
　
　　第三个教会就是别迦摩教会。在第四世纪起头，就是主后三百十三年，康士坦丁起首接受基督教作国教那一段时候的教会，叫作别迦摩。别迦摩（Pergamos）这一个字，gamos是结婚的意思。比方说，polygamy意思是两个以上的多妻的结婚制。英文的这一个字，就是根据于希腊文的gamos。“迦摩”就是结婚。“别迦摩”的意思，就是“注意啊！现在结婚了。”
　
　　这七个教会，头三个都已经过去了，从第四个起，是一直在那里产生。第四个已经产生了，第五个、第六个、第七个，也已经产生了！所不同的在这里：第一个过去就是第二个。第二个过去就是第三个。第三个过去就是第四个。第四个不过去而有第五个，第四个和第五个接在一起。从第四个产生第五个，可是第四个还存在。从第五个产生第六个，而第四个、第五个还是存在。第六个产生第七个，而第四个、第五个、第六个还是存在。
　
　　启示录二、三章的七个教会，头三个和末了四个分作两组。头三个已经过去了；末了四个，今天都存在，－启示录一直等到主耶稣再来。
　　所以，对于推雅推喇有这样的预言说，“直等到我来。”二25节：“但你们已经有的，总要持守，直等到我来。”所以推雅推喇的教会要继续到主来。撒狄的教会也要继续到主来。三3节：“所以要回想你是怎样领受，怎样听见的；又要遵守，并要悔改。若不儆醒，我必临到你那里如同贼一样；我几时临到，你也决不能知道。”这就告诉我们说，撒狄的教会，要继续到主耶稣再来。非拉铁非的教会，也要继续到主耶稣再来。因为三章十一节说，“我必快来，你要持守你所有的，免得人夺去你的冠冕。”老底嘉的教会是末了的一个教会，是教会在地上的末了一个。三21节：“得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一般。”你看见说，这一个教会自然是末了的一个教会，继续到主耶稣再来。头三个教会没有主再来的应许，后四个教会有主再来的应许，定规是继续到主耶稣再来。
　
　　所以，今天我们在神面前要好好的把这四个教会看一下。这样我们才能知道说，我们作神儿女的路，到底如何？如果今天有四种不同的教会在地上，都一直继续到主耶稣再来，那么一个神的儿女，他对于教会的关系到底该如何？你该从这四个教会很小心的拣选才可以。不然的话，你在一个教会里，而那一个教会是主所不喜悦的，是主所定罪的，那么你在主面前就有很大的亏损。所以，我们要来看后面的四个教会。
　
　　第四个教会是推雅推喇。当罗马的该撒接受基督教作国教的时候，他就高举基督教，用政治的力量来扶持基督教。从前罗马帝国是用政治的力量压迫基督教，现在是用政治的力量扶持基督教，作基督教的后盾。结果基督教不只与世界结婚，并且在世界上被高举。推雅推喇这一个字，有一个意思是高楼，或者高塔。她现在变作在世界上被人看见、被人敬仰、被人崇拜的一个高楼了。
　
　　所有读圣经的人都公认说，推雅推喇教会，就是罗马教（天主教）。罗马教，就是教会与世界联合，结果使教会在世界里得着地位，得着相当高的地位。这里面的难处在哪里呢？就是出了一个女先知。这一个女人叫作耶洗别，她在那里教导神的仆人，教会受她的辖管，教会受她的支配。所以罗马教的难处，就像马太十三章第四个比喻所说的，一个女人把面酵藏在三斗面里。圣经是把这一个女人拿来代表罗马教。
　
　　这一个女人怎样作呢？二章二十节说，“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。”耶洗别有两个基本的大罪：一个是行奸淫，一个是吃祭偶像之物。这两个都是该革除的罪。耶洗别的教训，是主所责备的！
　　－二21~23：“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。我又要杀死她的党类，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。”推雅推喇教会，跟耶洗别的教训，有两个特点：一个是行奸淫，一个是拜偶像。奸淫，在圣经里的意思，就是混乱。人混乱就犯奸淫。在这里你看见说，罗马教和世界混乱。
　
　　全世界所有的宗教，都有他们特别的女神。佛教有观音，希腊人拜金星（Venus）。罗马人继续于希腊之后，也相信女神。他们在基督教里找不到女神，所以就把童贞女马利亚，当作基督教的女神。名字是马利亚的名字，其实是希腊的女神。这就是行奸淫、混乱。
　
　　罗马人有许多是拜太阳的，他们每年十二月二十五日替太阳作生日。因为十二月二十二日，乃是一年当中最短的一日，就是冬至。过了三天之后，就起首日长夜短。所以拜太阳的人，就把十二月二十五日当作太阳生日。这是他们一个大的节期。许多人相信主之后，看见那些不信主的朋友很热闹的过节，而基督徒冷冷清清的没有事情作，就出了一个花样，说主耶稣是真的太阳，所以十二月二十五日是主的生日，这一日就变作圣诞节。以名字来说，圣诞节是基督教的，以事实来说，这一个日子是太阳教的。请你们记得，这一个在神面前是行奸淫，是混乱。他们把太阳教里的东西，拖到基督教里来了。
　
　　教会是神的殿。在旧约的时候，神的殿是用木头，特别是石头造的。到了新约之后，你看见神自己把那一个殿拆毁了，一块石头也不留在石头上。今天这一个殿呢？乃是一切相信主的人。我们的身体就是圣灵的殿。但是，今天罗马教又去盖高大的房子。希腊人对于艺术的建筑，是有特长的。罗马人继续在希腊人之后，对于建筑也非常有研究，很会造艺术的建筑物。他们觉得，所有的神都有他的庙，只有基督徒没有殿，没有可以给人参观的，所以就离开了使徒的教训，去造高大的房子。全世界没有第二种建筑物能比得上基督教的礼拜堂。他们把礼拜堂称作神的殿。不管是米兰的礼拜堂也好，不管是罗马的圣保罗堂也好，不管是巴黎的大礼拜堂诺所单（Nortre Dame）也好，都是大的建筑，而说是神的殿。请记得：这一个思想是从外教来的，从外教的庙转过来变作基督教的殿。话是用基督教的说法，事实上是外教人的东西。基督教跟着外教人起头行淫乱。
　
　　在新约里，所有神的儿女都是祭司，是儿女就是祭司。凡一切相信主耶稣的人，都在神面前作祭司，事奉神。但是罗马教看见犹太教里有祭司作居间的阶级，他们就把罗马教的信徒分作两等，把旧约圣经里犹太教祭司的制度带到新约的教会里来。有一等人就穿上祭司的衣服，戴上祭司的帽子，凡圣经里祭司所有的一切，都挂在神甫身上。旧约的祭司怎样打扮，他们也照样打扮。不只如此，他们还加进去许多例外的东西。他们不只效法犹太教，并且把希腊教、罗马教庙里许多的东西，也带到基督教里来了。他们把神所规定的改了。这是犯奸淫。奸淫，在圣经里的意思就是混乱。
　
　　不只这样，还有香烛、灯台、香炉等，都是旧约的东西，他们都拿来。就是外教的东西，他们也拿来。这没有别的，这就是犯奸淫。他们把外教的东西、拜偶像的东西、迷信的东西、罗马人所说奥秘的东西都拿来，加上一个名字，叫作基督教的东西。这不是基督教，这是大混乱！
　
　　他们不只是混乱，神还指责他们拜偶像。你觉得希奇么？神指责教会拜偶像！的的确确，教会是在那里拜偶像。旧约的时候，人拜铜蛇。在罗马教里，人拜主耶稣的十字架，他们告诉人说，那个十字架被找着了。他们用那一个十字架的木头，作了好多小的十字架，给人来拜。主耶稣是神，神是没有形像的，但是他们作出神的形像来拜。他们作出马利亚的形像来，作出彼得的形像来，作出马可的形像来，全地上充满了形像！当然偶像有作得好看的，有作得不好看的，这是由于文化高低的关系。文化高的，偶像作得好看；文化低的，偶像作得不好看。但偶像总是偶像。在他们的礼拜堂中充满了偶像！天主教的人祷告的时候，不是祷告给天上的神听，乃是在偶像面前点蜡烛之后画十字架。父，有他们所作的偶像；主耶稣，有他们所作的偶像；马利亚，有他们所作的偶像；保罗，有他们所作的偶像；彼得，有他们所作的偶像。历世历代以来受苦的信徒、殉道的信徒，都有他们的偶像。历世历代以来，一直到今天，教会里如果有特出的人死了，他们就封他作圣徒，也有偶像。这些偶像，是他们所作所拜的。
　
　　还不只，许多殉道者的骸骨，也是他们敬拜的对象。有一个殉道者的一只脚，有一个殉道者的一根骨头埋在那里，他们就来跪拜它们。你们如果不认识罗马教，你们就不知道罗马教的偶像有多少。你们如果认识罗马教，你们就知道在罗马教里，完全充满了偶像。
　　推雅推喇的教会就是代表罗马教。推雅推喇的教会，有两个基本的罪，一个是犯奸淫，就是把许多外邦人的东西带到教会里来。还有一个是拜偶像，就是在教会里造出许多的偶像。
　
　　所以这一个教会乃是神所定罪的教会。所以主就对罗马教里的人说，“我的民哪！你们要从那城出来，免得与她一同有罪，受她所受的灾殃。”（启十八4）神不悦纳人在罗马教里。
　　按启示录二、三章来说，推雅推喇是第四个教会。这一个教会乃是继续在别迦摩之后。以弗所过去了，士每拿也过去了，别迦摩也过去了。推雅推喇来了，但没有过去，－启示录一直要继续到主耶稣再来。她是第四个教会，但是她要继续到主耶稣再来，她不停止。我们相信神的人，作神儿女的人，要尽力量不去摸罗马教的东西。千万不要摸这些不洁净的东西。你摸它，你要受它的影响。我记得潘汤先生（D. M. Panton）说一句话：“因为他们的书里面的错误是这么多的缘故，所以你读的时候，就不觉得是错的。”因为这么多都是错的，－启示录一件一件都是错的，所以你没有法子来分别，你的头脑弄糊涂了！所以我们不能跟从罗马教！
　
　　第五个教会是撒狄。撒狄这一个教会，是恢复的教会，或者说是余剩的教会（thatremains），也可以说，这是一个剩下来的教会。这一个教会，乃是继续在推雅推喇之后。不过推雅推喇没有停止。撒狄继续在推雅推喇之后，并不是代替推雅推喇。
　
　　撒狄的情形乃是这样：“我知道你的行为，按名你是活的，其实是死的。你要儆醒，坚固那剩下将要衰微的；因我见你的行为，在我神面前，没有一样是完全的。…然而在撒狄你还有几名是未曾污秽自己衣服的。”（三1~4）撒狄的特点就是说，按名是活的，其实是死的。
　
　　继续在罗马教之后的是更正教。撒狄代表所有的更正教。撒狄虽然包括改教，但不代表改教，撒狄是代表更正教。
　　当罗马教的势力还存在的时候，罗马教变得非常专制、非常残暴，结果欧洲各国受不了罗马教的压迫，因此发生改教的运动。改教的时候，你看见有两种不同的势力出来，一种是出乎神的，一种是出乎人的。
　　出乎神的部分，你看见路德马丁出来，一个人站在那里反对教皇，反对神甫，反对所有的主教，也反对整个的罗马教。你看见说，在那个时候，神让人有一本公开的圣经可以读，神给人看见因信可以称义。在那一个时候，有许多爱主的人，在各地起来改教，用他们的性命来作自己所见证的道的印记。他们受罗马教的压迫、残害，但是他们相信主所要作的是恢复。所以，他们在那里牺牲一切，在那里作所谓改教的工作。圣灵在那时大大的作工，叫人忠心，叫人事奉。圣经被解开，叫人能够看见光。那时各处得救的人也加增。他们宣告说，不是凭着自己的行为，也不是靠着祭司，乃是倚靠神。这实在是圣灵一个大的工作！
　　当路德改教的时候，有许多的政权，因为和罗马教反对的缘故，就利用改教来达到他们政治的企图。因此改教不只是一个宗教的改教，并且变作一个政治的改教。这也是因为罗马教不只有宗教的势力，也有政治的势力，因当时罗马教辖管了整个的欧洲。改教本来是宗教的问题，可是因有各国的君王、各国的大臣、各国的政治家，要趁这个机会摆脱罗马教的辖管，而变作独立的国家，所以就有了政治的改教。本来他们所在的国家的教会是罗马管的，他们所在的国家的政府也是罗马管的。今天他们所在的国家的教会脱离了罗马，他们所在的国家的政府就也脱离了罗马。
　
　　所以，改教变成是教会和世界联合起来打倒罗马教的一个运动。不光是教会反对推雅推喇，也是政治反对推雅推喇，利用同一个机会来发动。结果你就看见说，有所谓的国立教会产生。德国有信义会，瑞典有信义会，英国有安立甘会，荷兰有所谓的荷兰更正教会等等，都是国立的教会。
　
　　当时有许多神的子民，完全是为着要脱离罗马教的奸淫，要脱离罗马教的拜偶像而出来的。可是因为有了政治的力量帮助他们，叫他们改教改得更容易。他们当时受了这个外来的力量，乃是由于无知，结果他们设立新的教会的时候，就效法了罗马教。罗马教是政治和宗教合在一起的教会，更正教所设立的教会也是政治和宗教合在一起的教会。
　
　　当时的信徒脱离了罗马教，如果他们回到新约的圣经里去，他们就要看见说，教会乃是神的子民，在地上是一个无倚无靠的团体。可是他们当时这个光不够，同时那时有许多人又利用他们，结果就设立了所谓的国家教会。如果那些信徒是在德国，就成立了一个德国的国家教会，凡是德国的人都是这一个教会里的人。在英国，他们设立了一个安立甘会，凡生下来是英国人的，就可以请英国的牧师来替他施洗。按国立教会的规矩，国的范围有多大，教会的范围也有多大。不只信主的人能在教会里，就是所有那一个国家的国民，都能够受洗在教会里。国立教会按名是活的，其实是死的。这话，就是这样来的！
　
　　更正教的特点，就是世界和教会混在一起。本来是普遍的混在一起，现在是一个国家一个国家的混在一起。本来是罗马教管理了整个世界，今天有了一个国家，一个国家独立的教会。一个国家，有一个国家的教会。所以，你就看见说，神的子民在里面，不是神子民的也在里面，两个调和在一起。按名是活的，其实是死的！这是更正教的光景。
　
　　但是，这并不拦阻在更正教里出来许多大的人。因为在更正教里，还有许多人的确是有名的属灵人，是神所用的。所以主说，“然而在撒狄你还有几名是未曾污秽自己衣服的；他们要穿白衣与我同行；因为他们是配得过的。”这一个也是更正教的历史，这一个也是更正教的特点。就是说，一面名是活的，其实是死的；一面一直出伟大的属灵人，是单独的，不是团体的。乃是说“有几名”，一直是有几名，有几名，这就是更正教的特点。
　
　　更正教起头的历史，乃是国立教会。更正教后来的历史，变作私立的教会。所谓的异议者（Dissenters）（对国立教会意见不同者），起首看见在国立的教会里，人是借着受洗进入的，人不是借着相信进入的。信徒不是用信心作成的，信徒是用受洗作成的；信徒不是信心所产生的，信徒乃是受洗所产生的。所以，有许多人就觉得国立的教会不对，因为人应当在神面前有信心，他才能作神的儿女。
　
　　或者说，他们因看见新的真理，就特别的注意某一个真理；而国立的教会，除了要维持国立这一个机构之外，没有意思要事奉神。所以，自然而然，神在那里兴起一个人，兴起几个人，兴起一班人，让他们看见某一个真理，让他们定规某一件事情为罪，而在那里设立了所谓独立的教会，或者说私立的教会，就是英文的Dissenting Churches，意见不同的教会。这些人受到许多的逼迫，许多的反对。像本仁约翰的故事，就是一个例子。像长老会在苏格兰所受的逼迫，就是一个例子。后来清教徒因受逼迫，到美国去，也是一个例子。后来卫斯理和怀特腓这一班人起来，也是一个例子。神在那里兴起一个人来，兴起两个人来，叫这些人看见特别的真理，来定许多事为罪，而脱离了许多的罪，结果就与国立的教会分开了。
　
　　当他们起头与国立的教会分开的时候，这些分开的人都冒着一个名字，叫作分门别类。这些意见不同而出来的人，都得着一个名字说，他们是分门别类的。实在说起来，分门别类的不是他们，乃是因为国立的教会所包括的太多了！所以神的儿女要跟从主的话，就只得从他们中间分别出来。
　　所以，我愿意你们看见，合一并不在容让罪，合一乃是在审判罪。今天有的人所说的合一，不过是大家都容让一个罪。在这里有一个罪，你也容让、我也容让、他也容让，所有的基督徒都容让，这是合一。大家都容让罪，一点难处都没有。在国立的教会里，有许多东西是不出乎神的。但是，今天一个人的良心被圣灵摸着，起首有感觉而拒绝罪，可是其他的人不拒绝，这一个拒绝的人就有一个罪名说，他是分门别类的人。实际上难处不在看见的人身上，而在看不见的人身上。
　　如果神的儿女都审判，神的儿女就合而为一；神的儿女合而为一，不是根据大家马马虎虎。我们要与主合而为一。神的儿女如果马马虎虎不审判罪，虽然神的儿女有合一，但却与主不合一了。
　　今天在更正教的历史中，神一直兴起一个人、两个人来，叫他们学习认识神的心意，审判某一件事。其余的人或者看不见，或者不要看见，结果，这一个看得见的人，为着顺服神的缘故，就被人称作分门别类的人。今天如果神的每一个儿女都审判罪，都对付不是出于神的，大家都能合一，而且也都能与主合一。请记得，审判错误、审判罪，乃是真实合一的根基。
　
　　在更正教的历史里，还有一种情形，就是兴起了一个人，有一个人蒙了恩典，得着了更大的祝福，在第一代里的确是荣耀的日子。等这第一代过去了，在第二代里光景也不错。但是到了第二代末了的时候，人就在那里注意说，我们蒙了神这么多的恩典，应当想法子来保存这一个恩典，应当有一个组织来继续这一个恩典，应当有一个组织来维持这一个恩典。所以到了第二代，或是第三代，组织就进来了。有的时候，甚至在第一代的末了，组织就进来了。
　　他们能相信神给恩典，他们不能相信神保守恩典。他们能相信神给祝福，他们不能相信神继续祝福。结果就有人的信条出来，有人的规矩出来，就有人的办法出来，维持他们所已经得着的祝福。当泉源关闭的时候，池水只会越过越干枯，不会越过越高。到了第三代，情形就相当死，像他们所出来的教会一样。从那一个时候起，神又得另外抓住一个人，抓住几个人，叫他又有新的看见、新的祝福、新的分开、新的恩典。这又是一个复兴的日子。第一代又是充满了祝福，第二代又是起首组织，第三代又起首堕落。
　
　　本来是离开国立教会，现在自己也得给别人离开。本来是承认说，那一个是死的，我们应该离开；现在是说，自己也是死的，也得给别人离开。更正教全部的历史就是按名是活的，其实是死的，一直在生和死的分界上。有活过来，又有死。不是一直死，因为有几名没有沾污的人，有几个特出的人，是神所特别拣选、特别使用的人。这些人，乃是更正教的伟人，配穿白衣与主同行的人。这是全部更正教的历史。
　　推雅推喇是被责备的教会，撒狄也是被责备的教会。那么，信徒的路到底在哪里呢？
　
　　在这里有第六个教会，名字叫作非拉铁非。“非拉”的意思是爱，“铁非”的意思是弟兄，“非拉铁非”的意思是弟兄相爱。
　
　　在七个教会里，只有这一个教会，主没有责备；罗马教受责备，更正教受责备，非拉铁非没有受责备。在非拉铁非里只有称赞，没有责备。
　　非拉铁非的特点到底在哪里？三章八节：“我知道你的行为，你略有一点力量，也曾遵守我的道，没有弃绝我的名。”非拉铁非的特点，就是这一个。推雅推喇的特点，是女人的教训。撒狄的特点，是教会与世界合在一起，要一直的脱离；是死亡和生命，要一直的挣扎。但是，非拉铁非乃是弟兄相爱。在这里乃是回到弟兄相爱的地步。在这里没有世界，因为是弟兄。在这里根本不是要挣扎，不是要脱离死亡，乃是回到当初弟兄的地位去。在这里乃是弟兄相爱。
　　撒狄如何是从推雅推喇出来的，非拉铁非也照样是从撒狄出来的。更正教是从天主教出来的，非拉铁非是从更正教出来的。不过，这相当明显的是圣灵一个新的运动。这个新的运动，乃是把人从死亡的撒狄里拉出来，让人站在一个地位上，就是弟兄彼此相爱。换一句话说，就是站在身体的地位上。不承认有其他的关系，只承认有弟兄的关系；不承认有其他的交通，只承认有爱的交通。这乃是非拉铁非。
　
　　非拉铁非有两个特点：一个就是他们遵守主的命令，一个就是他们不弃绝主的名。这里有一班的人，被神带到一个地步，学习遵守主的话，遵守主的道。神在他们中间把话解开，叫人能明白神的话。在他们中间没有信条，只有话语。在他们中间没有道理，只有话语。在他们中间没有遗传，只有话语。自有教会以来，除了使徒的教训以外，这是第一个主所称许的教会。因为到了非拉铁非的时候，你才看见有一班人完全回到主的话语里去，任何的权柄都没有用，任何的道理都没有用，任何的信条都没有用。
　　请你们记得，人能够传道理，人也能够明白道理，但是人不能明白圣经。人能够念信条，人也能够接受信条，但是人不能明白圣经。这是希奇的事！教会如果需要有信条，主老早就给了我们。人今天把圣经分析了，人今天把圣经综合了，叫它变成一个信条。信条是专一的，但是，圣经是无限的。信条是简单地，但是，圣经是复杂的。信条是愚昧的人一读就知道的，但是圣经不是愚昧的人一读就知道的。圣经的话，只有某一种的人才能够知道；需要某一种的情形，才能够明白神的话。信条是把门开得大大的，谁都可以进去；神的话只开得这么大，只有有生命的人才能进去。信条的门是开得大大的，只要头脑好的人，一读就明白；但是，读神的话，就没有这么容易。如果不是有生命的，如果不是在主面前，眼睛是专一的，就看不见，就没有法子明白。
　　人因为看见神的话的范围太窄，就想弄得宽一点，好把人带进去。但是非拉铁非的人，拒绝了任何的信条和道理，他们只回到主的话里去。主说，“你遵守了我的话。”在教会的历史里，没有一个时代明白神的话，像非拉铁非那样。在教会的历史里，只有在非拉铁非里面，神的话得着了当得的地位。在其他的时代里，你只看见人接受信条，接受遗传。但是非拉铁非除了神的话之外，什么都没有，只回到神的话里面去走路。在教会的历史里，没有一个时候有这么多的话语职事，像非拉铁非一样。
　
　　主说，“你…没有弃绝我的名。”这也是非拉铁非的特点。历世历代以来，教会历史这么长，主耶稣的名字反而变作是最末了的名字。人所注重的是许多信徒的名字；彼得的名字，使徒的名字，人都在那里注意。人也特别注重自己所挑选的名字，道理的名字，国家的名字。许多人很骄傲的说，我是一个路德人（Lutheran）。许多人很骄傲的说，我是一个卫斯理人（Wesleyan）。哦！人的名字！许多人很骄傲的说，我是柯柏铁的人（Coptic），这是一个地方的名字。许多人很骄傲的说，我是一个安立甘的人（Anglican），意思就是英国的人。这是国家的名字。许多名字，把神的儿女完全分开了！好像基督的名字，不够把我们从世界里分别出来。
　　有的人如果问你说，“你是谁？”你答应说，“我是基督徒。”他定规不满意，一定要再问说，“你是什么种的基督徒？”我记得，有一次我在外国的时候，有一个人问我：“你到底是什么？”我说，“我是一个基督徒。”他说，“这是毫无意义的！”
　
　　主觉得说，祂的名字，在祂的儿女身上已经够了。只有到非拉铁非来的时候，人才以为主的名字已经够了。用不着那么许多分开的名字，有祂的名字已经够了！请你们记得，主在这里注意这一件事，你“没有弃绝我的名”。这是祂所注意的事。
　　没有一个时候，在教会里那样弃绝别的名字，像非拉铁非一样。只有回到非拉铁非来的时候，所有其他的名字才都被弃绝了！非拉铁非把所有的名字都去掉，只把基督的名字高举起来。请你们记得，主注意这一件事。主把这一件事，当作称赞的根基，这是叫祂悦纳的。所以，不要轻看这件事，不要以为这是随便的。主看见他们承认祂的名字，不弃绝祂的名字，祂注意这件事，祂称赞这件事！
　
　　有一个问题，好些弟兄问过我，就是：“非拉铁非的得胜者，到底得胜了什么东西？”你们看见这里的难处么？以弗所的得胜者，自然是胜过离弃当初的爱心。士每拿的得胜者，自然是胜过外面死亡的恐吓。别迦摩的得胜者，自然是胜过世界的捆绑和引诱。推雅推喇的得胜者，自然是胜过那女人的教训。撒狄的得胜者，是胜过按名是活的，其实是死的──属灵的死亡。老底嘉的得胜者，是胜过不冷不热的光景，和虚谎的骄傲。但是非拉铁非的这些得胜者，是胜过什么东西？主在全封的书信里，给我们看见，他们所作的一切都是主所悦纳的。在这七封书信里，只有这一封书信是完全蒙悦纳的。主如果完全悦纳了，还要得胜什么呢？都悦纳了，是最好的了。非拉铁非是合乎主心意的教会。但是，在非拉铁非的教会里，主也有得胜者的应许，但是要胜过什么呢？我说，没有什么事要特别得胜的，因为那一个教会没有任何的难处。
　
　　但是，主在这里也有警告。十一节：“我必快来，你要持守你所有的，免得人夺去你的冠冕！”全封书信，只有这一个地方，是一个警告。这里是叫非拉铁非的人注意，要持守他们所有的。换一句话说，你所有的都行，可是不要丢掉。不要到一个时候，以为作惯了，就把它改一改。不要到一个时候，以为作了这么多年了，就把它换一换。要持守你所有的，不要丢掉！这是非拉铁非唯一的警告。主对非拉铁非只有一个要求，就是要持守你所有的。你所作的没有错，可是还要再作。你所作的有神的祝福，你还要再作。
　　非拉铁非若不持守所已经有的，神要兴起别人夺去她的冠冕。本来冠冕是赐给你的，若你放弃你的地位，别人就要来夺去你的冠冕。这一个是非拉铁非唯一的警告。非拉铁非的得胜，乃是在不失去所已经得着的。这和其余的六个教会都不一样。所以，我们要注意主的话。只有一个教会，就是非拉铁非，是合乎主心意的，特点是遵守主的话，不弃绝主的名。我们在这两件事情上千万不要放松。
　
　　在七个教会里，有五个教会受责备，一个教会没有受责备，一个教会完全被称赞。完全被称赞的乃是非拉铁非。罗马教、更正教、非拉铁非，都要继续到主耶稣再来。那最末了的一个教会，就是第七个──老底嘉，也要继续到主耶稣再来。如果撒狄是从推雅推喇出来的，非拉铁非是从撒狄出来的，就老底嘉是从非拉铁非出来的。你看见么？一个生一个。
　
　　所以，今天的问题在这里，非拉铁非如果失败的话，非拉铁非就变作老底嘉。千万不要弄错了，以为说更正教是老底嘉。没有这件事。更正教是撒狄，不是老底嘉。请记得，今天的更正教只会作撒狄，不会作老底嘉。读圣经的人，不能糊涂的在那里说，他们是老底嘉。不，他们是撒狄。乃是非拉铁非堕落了才变成老底嘉。撒狄是从推雅推喇出来的，是进步的；非拉铁非是从撒狄出来的，也是进步的；老底嘉是从非拉铁非出来的，但是退步的。四个教会都要一直继续到主耶稣再来。
　　老底嘉是变相的非拉铁非，是走了样的非拉铁非。有一天弟兄相爱失去的时候，就马上变作众人的意见。这就是老底嘉的意思。老底嘉是一个城的名字，是罗马的一个王子，恩帝荷格斯（Entiochus）所起的名字。他有一个妻子，名字叫作老底奥斯（Laodios），他就采取他妻子的这个名字，把“奥斯”拿掉，加上“细亚”，或者“嘉”，变成老底细亚（Laodicea），或作老底嘉。“老”这一个字，在希腊文的意思就是众人，“细亚”或者“嘉”的意思，就是意见。
　　当非拉铁非堕落的时候，弟兄就变作众人，弟兄相爱就变作众人的意见。爱心变作意见。弟兄相爱，那是活的东西；众人的意见，那是死的东西。什么时候弟兄相爱一没有，身体的关系一取消，生命上的来往一失去，所剩下的，就是大家的意见。没有主的意见；大多数通过、投票、举手而已。非拉铁非堕落的时候，就变作老底嘉。
　
　　三章十五节：“我知道你的行为，你也不冷也不热；我巴不得你或冷或热。”这就是老底嘉的特点。－十七节：“你说，我是富足，已经发了财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。”这就是老底嘉的特点。老底嘉的特点，就是不冷不热，而在主面前有属灵的骄傲。“我是富足”，说一句就够了；但他又说，“我已经发了财。”说了两句应该够了，但他又说，“我是一样都不缺。”“你是那困苦、可怜、贫穷、瞎眼、赤身的。”这是主的看法。这些属灵的骄傲是从那里来的呢？是从已往的历史来的。曾有一次他们是富足的，他们就以为今天仍然是富足的。曾有一次主怜悯他们，他们记得那一个历史，而今天却失去了那一个实际。
　
　　今天在更正教里，难得有一个人夸口自己属灵的富足。我在外国曾遇见多少更正教的首领，连在中国的更正教牧师也是这样，他们都说，“我们不行！我们不行！”你不能在撒狄里面遇见骄傲的人。只有一班的人，从前是非拉铁非，神的话是遵守的，神的名是没有弃绝的，可是已往的生命，今天没有了。已往的故事今天还记得，但是已往的生命没有了！已往的历史今天还记得，记得我是富足，发了财，一样都不缺，但现在是贫穷、瞎眼的！我告诉你们，只有一班的人，能夸口他们的富足，就是堕落的非拉铁非，就是失去了能力和生命的非拉铁非！
　
　　所以弟兄姊妹要记得，你们如果要继续在非拉铁非的道路上，你们就得学习在神面前谦卑。有的时候，我听见有的弟兄说，“神的祝福在我们中间。”我承认这话，但是说这话的时候，特别要小心。一不小心，你就觉得说，那一个是老底嘉的味道。我们是富足，我们已经发了财，我们一样都不缺。我告诉你们，如果有一天你站在那一个地位上，你是很近老底嘉了！
　　要记得，我们没有一样不是领受来的。四围的人可以充满了死亡，但是这并不需要你知道你自己是充满了生命。四围的人都可以贫穷，但是用不着你知道你是财主。活在主面前的人，不觉得自己是富足的。愿神怜悯我们，叫我们学习活在主的面前，可以富足，但是又不知道自己是富足的。摩西脸上发光，自己却不知道，这是更好的事！一知道，就变作老底嘉。一知道，结果就是也不冷，也不热。老底嘉，就是说起来样样都知道，事实上没有一样是热切的。说起来，样样都有，但是没有一样是能够把命拼上的。记得已往时候的光荣，却忘记了今天在神面前的光景。已过是非拉铁非，但是今天是老底嘉。
　
　　我今天把这四个教会，摆在你们面前。自从罗马教之后，有四种的教会产生，这四种的教会要一直继续到主耶稣再来。今天每一个神的儿女，都得挑选自己教会的道路。我是要作罗马教的人呢？我是要作更正教的人呢？我是要跟从罗马教的合一呢？我是要跟从更正教那么多的宗派呢？或者我是要行走非拉铁非的路？或者我曾有一阵是非拉铁非，而今天活在已往的历史里，来夸口我已往的荣耀，作一个老底嘉的人？请你们记得，当人在神面前起首骄傲，离开生命，不重实际，只记得已往的历史，看见自己的富足，在这一种人的里头就是大众的意见，只能大家商量事情。这好像是民主，但是不能有身体的关系。你如果不认识身体的捆绑，不认识身体的权柄，不认识身体的生命，就也不能认识弟兄相爱。
　　这四种不同的教会，要一直继续；所以，我们要忠心的继续在非拉铁非的里面。不要好奇去问看，罗马教是怎么一回事。好奇的人，常常要受亏。不要去摸更正教的各宗派，这不是神的路。圣经清楚地给我们看见，整个更正教的运动有神的祝福，但是有许多被定罪的，有许多受责备的，用不着我们去查考、去问。
　　我们要学习站在非拉铁非的地位上，总是遵守主的话，不弃绝主的名。站在弟兄的地位上，千万不要骄傲！不要在罗马教面前骄傲，不要在更正教面前骄傲，不要在各宗派面前骄傲。你一骄傲，你就是老底嘉，不是非拉铁非！什么时候，你在他们面前骄傲，你就不是非拉铁非，你是老底嘉。你们要在那一条路上走？求神赐福给祂的儿女，给弟兄们在教会的事情上，能走一条正直的路。
　　主所定规教会的道路，是非拉铁非。我虽不能有千万的凭据来说，我能够有百千的凭据来说，许多神最好的儿女，都讲这一个话，都走这一条路。更正教整个问题解决了，就不要去找那些细的。罗马教整个问题解决了，也就不要去找那些细的。罗马教有二十一个公会在中国，不要加入罗马教，也就不必问到底要加入那一个公会。罗马教整个问题过去了，二十一个公会也过去了。照样，更正教整个问题都解决了，所有一千五百个宗派都过去了。
　　读经：启示录二至三章：从略。
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　　在启示录二至三章里有七个教会。这七个教会，都是当约翰写启示录时，在小亚细亚的七个教会。那时在小亚细亚有很多的教会，但是神从小亚细亚这么多的教会当中，特别拣选出这七个教会来。神的目的，乃是要将这七个教会拿来作预言的教会。因为一章三节告诉我们说，这一本书是预言。所以神就拣选这七个教会，预言说，教会的道路在地上到底是怎样的。
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　　我们为什么要特意读启示录二、三章呢？这有很大、很深的缘故。因为神在这两章里给我们看见，教会在二千年来到底要经历什么；也给我们看见，什么种的教会是祂所定罪的，什么种的教会是祂所喜欢的。所以，我们非明白启示录二、三章不可。只有当我们明白启示录二、三章之后，我们才知道到底教会的道路要如何；才知道我们该在什么种的教会里，作什么种的人，才能讨主的喜悦。启示录二、三章是说到教会的道路，注意的说到教会的事要怎么作才能讨主喜欢。如果我们不明白启示录二、三章所记载的事，我们就不能作一个好的基督徒。
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启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
启示录三章（略，若需要被汇集，请勾选“不忽略整章”）
启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
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启示录三章（略，若需要被汇集，请勾选“不忽略整章”）
启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
启示录三章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这里有七个教会。第一个教会是以弗所，乃是指着第一个世纪末了时候的教会，就是写启示录时候的教会。约翰写启示录时，教会的光景就像第一个教会──以弗所一样。
　
　　第二个教会是士每拿，乃是在约翰去世之后，从第二世纪起，到第四世纪起头的时候，教会受到罗马帝国十次大逼迫的情形。士每拿，是教会受逼迫的情形，从使徒以后一直到康士坦丁接受基督教为止。在那一段时间，我们看见教会大大受逼迫。士每拿教会是预言那一段教会的历史。
　
　　第三个教会就是别迦摩教会。在第四世纪起头，就是主后三百十三年，康士坦丁起首接受基督教作国教那一段时候的教会，叫作别迦摩。别迦摩（Pergamos）这一个字，gamos是结婚的意思。比方说，polygamy意思是两个以上的多妻的结婚制。英文的这一个字，就是根据于希腊文的gamos。“迦摩”就是结婚。“别迦摩”的意思，就是“注意啊！现在结婚了。”
　
　　这七个教会，头三个都已经过去了，从第四个起，是一直在那里产生。第四个已经产生了，第五个、第六个、第七个，也已经产生了！所不同的在这里：第一个过去就是第二个。第二个过去就是第三个。第三个过去就是第四个。第四个不过去而有第五个，第四个和第五个接在一起。从第四个产生第五个，可是第四个还存在。从第五个产生第六个，而第四个、第五个还是存在。第六个产生第七个，而第四个、第五个、第六个还是存在。
　
　　启示录二、三章的七个教会，头三个和末了四个分作两组。头三个已经过去了；末了四个，今天都存在，一直等到主耶稣再来。
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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，对于推雅推喇有这样的预言说，“直等到我来。”二章二十五节：“但你们已经有的，总要持守，直等到我来。”所以推雅推喇的教会要继续到主来。撒狄的教会也要继续到主来。三章三节：“所以要回想你是怎样领受，怎样听见的；又要遵守，并要悔改。若不儆醒，我必临到你那里如同贼一样；我几时临到，你也决不能知道。”这就告诉我们说，撒狄的教会，要继续到主耶稣再来。非拉铁非的教会，也要继续到主耶稣再来。因为三章十一节说，“我必快来，你要持守你所有的，免得人夺去你的冠冕。”老底嘉的教会是末了的一个教会，是教会在地上的末了一个。三章二十一节：“得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一般。”你看见说，这一个教会自然是末了的一个教会，继续到主耶稣再来。头三个教会没有主再来的应许，后四个教会有主再来的应许，定规是继续到主耶稣再来。
　
　　所以，今天我们在神面前要好好的把这四个教会看一下。这样我们才能知道说，我们作神儿女的路，到底如何？如果今天有四种不同的教会在地上，都一直继续到主耶稣再来，那么一个神的儿女，他对于教会的关系到底该如何？你该从这四个教会很小心的拣选才可以。不然的话，你在一个教会里，而那一个教会是主所不喜悦的，是主所定罪的，那么你在主面前就有很大的亏损。所以，我们要来看后面的四个教会。
　
　　第四个教会是推雅推喇。当罗马的该撒接受基督教作国教的时候，他就高举基督教，用政治的力量来扶持基督教。从前罗马帝国是用政治的力量压迫基督教，现在是用政治的力量扶持基督教，作基督教的后盾。结果基督教不只与世界结婚，并且在世界上被高举。推雅推喇这一个字，有一个意思是高楼，或者高塔。她现在变作在世界上被人看见、被人敬仰、被人崇拜的一个高楼了。
　
　　所有读圣经的人都公认说，推雅推喇教会，就是罗马教（天主教）。罗马教，就是教会与世界联合，结果使教会在世界里得着地位，得着相当高的地位。这里面的难处在哪里呢？就是出了一个女先知。这一个女人叫作耶洗别，她在那里教导神的仆人，教会受她的辖管，教会受她的支配。所以罗马教的难处，就像马太十三章第四个比喻所说的，一个女人把面酵藏在三斗面里。圣经是把这一个女人拿来代表罗马教。
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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”）
马太福音一章（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”）
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　　这一个女人怎样作呢？二章二十节说，“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。”耶洗别有两个基本的大罪：一个是行奸淫，一个是吃祭偶像之物。这两个都是该革除的罪。耶洗别的教训，是主所责备的！　　二十一节至二十三节：“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。我又要杀死她的党类，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。”推雅推喇教会，跟耶洗别的教训，有两个特点：一个是行奸淫，一个是拜偶像。奸淫，在圣经里的意思，就是混乱。人混乱就犯奸淫。在这里你看见说，罗马教和世界混乱。
　
　　全世界所有的宗教，都有他们特别的女神。佛教有观音，希腊人拜金星（Venus）。罗马人继续于希腊之后，也相信女神。他们在基督教里找不到女神，所以就把童贞女马利亚，当作基督教的女神。名字是马利亚的名字，其实是希腊的女神。这就是行奸淫、混乱。
　
　　罗马人有许多是拜太阳的，他们每年十二月二十五日替太阳作生日。因为十二月二十二日，乃是一年当中最短的一日，就是冬至。过了三天之后，就起首日长夜短。所以拜太阳的人，就把十二月二十五日当作太阳生日。这是他们一个大的节期。许多人相信主之后，看见那些不信主的朋友很热闹的过节，而基督徒冷冷清清的没有事情作，就出了一个花样，说主耶稣是真的太阳，所以十二月二十五日是主的生日，这一日就变作圣诞节。以名字来说，圣诞节是基督教的，以事实来说，这一个日子是太阳教的。请你们记得，这一个在神面前是行奸淫，是混乱。他们把太阳教里的东西，拖到基督教里来了。
　
　　教会是神的殿。在旧约的时候，神的殿是用木头，特别是石头造的。到了新约之后，你看见神自己把那一个殿拆毁了，一块石头也不留在石头上。今天这一个殿呢？乃是一切相信主的人。我们的身体就是圣灵的殿。但是，今天罗马教又去盖高大的房子。希腊人对于艺术的建筑，是有特长的。罗马人继续在希腊人之后，对于建筑也非常有研究，很会造艺术的建筑物。他们觉得，所有的神都有他的庙，只有基督徒没有殿，没有可以给人参观的，所以就离开了使徒的教训，去造高大的房子。全世界没有第二种建筑物能比得上基督教的礼拜堂。他们把礼拜堂称作神的殿。不管是米兰的礼拜堂也好，不管是罗马的圣保罗堂也好，不管是巴黎的大礼拜堂诺所单（Nortre Dame）也好，都是大的建筑，而说是神的殿。请记得：这一个思想是从外教来的，从外教的庙转过来变作基督教的殿。话是用基督教的说法，事实上是外教人的东西。基督教跟着外教人起头行淫乱。
　
　　在新约里，所有神的儿女都是祭司，是儿女就是祭司。凡一切相信主耶稣的人，都在神面前作祭司，事奉神。但是罗马教看见犹太教里有祭司作居间的阶级，他们就把罗马教的信徒分作两等，把旧约圣经里犹太教祭司的制度带到新约的教会里来。有一等人就穿上祭司的衣服，戴上祭司的帽子，凡圣经里祭司所有的一切，都挂在神甫身上。旧约的祭司怎样打扮，他们也照样打扮。不只如此，他们还加进去许多例外的东西。他们不只效法犹太教，并且把希腊教、罗马教庙里许多的东西，也带到基督教里来了。他们把神所规定的改了。这是犯奸淫。奸淫，在圣经里的意思就是混乱。
　
　　不只这样，还有香烛、灯台、香炉等，都是旧约的东西，他们都拿来。就是外教的东西，他们也拿来。这没有别的，这就是犯奸淫。他们把外教的东西、拜偶像的东西、迷信的东西、罗马人所说奥秘的东西都拿来，加上一个名字，叫作基督教的东西。这不是基督教，这是大混乱！
　
　　他们不只是混乱，神还指责他们拜偶像。你觉得希奇么？神指责教会拜偶像！的的确确，教会是在那里拜偶像。旧约的时候，人拜铜蛇。在罗马教里，人拜主耶稣的十字架，他们告诉人说，那个十字架被找着了。他们用那一个十字架的木头，作了好多小的十字架，给人来拜。主耶稣是神，神是没有形像的，但是他们作出神的形像来拜。他们作出马利亚的形像来，作出彼得的形像来，作出马可的形像来，全地上充满了形像！当然偶像有作得好看的，有作得不好看的，这是由于文化高低的关系。文化高的，偶像作得好看；文化低的，偶像作得不好看。但偶像总是偶像。在他们的礼拜堂中充满了偶像！天主教的人祷告的时候，不是祷告给天上的神听，乃是在偶像面前点蜡烛之后画十字架。父，有他们所作的偶像；主耶稣，有他们所作的偶像；马利亚，有他们所作的偶像；保罗，有他们所作的偶像；彼得，有他们所作的偶像。历世历代以来受苦的信徒、殉道的信徒，都有他们的偶像。历世历代以来，一直到今天，教会里如果有特出的人死了，他们就封他作圣徒，也有偶像。这些偶像，是他们所作所拜的。
　
　　还不只，许多殉道者的骸骨，也是他们敬拜的对象。有一个殉道者的一只脚，有一个殉道者的一根骨头埋在那里，他们就来跪拜它们。你们如果不认识罗马教，你们就不知道罗马教的偶像有多少。你们如果认识罗马教，你们就知道在罗马教里，完全充满了偶像。　　推雅推喇的教会就是代表罗马教。推雅推喇的教会，有两个基本的罪，一个是犯奸淫，就是把许多外邦人的东西带到教会里来。还有一个是拜偶像，就是在教会里造出许多的偶像。
　
　　所以这一个教会乃是神所定罪的教会。所以主就对罗马教里的人说，“我的民哪！你们要从那城出来，免得与她一同有罪，受她所受的灾殃。”（启十八4）神不悦纳人在罗马教里。
--------本段经节汇集--------
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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　　按启示录二、三章来说，推雅推喇是第四个教会。这一个教会乃是继续在别迦摩之后。以弗所过去了，士每拿也过去了，别迦摩也过去了。推雅推喇来了，但没有过去，一直要继续到主耶稣再来。她是第四个教会，但是她要继续到主耶稣再来，她不停止。我们相信神的人，作神儿女的人，要尽力量不去摸罗马教的东西。千万不要摸这些不洁净的东西。你摸它，你要受它的影响。我记得潘汤先生（D. M. Panton）说一句话：“因为他们的书里面的错误是这么多的缘故，所以你读的时候，就不觉得是错的。”因为这么多都是错的，一件一件都是错的，所以你没有法子来分别，你的头脑弄糊涂了！所以我们不能跟从罗马教！
--------本段经节汇集--------
启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
启示录三章（略，若需要被汇集，请勾选“不忽略整章”）
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　　第五个教会是撒狄。撒狄这一个教会，是恢复的教会，或者说是余剩的教会（thatremains），也可以说，这是一个剩下来的教会。这一个教会，乃是继续在推雅推喇之后。不过推雅推喇没有停止。撒狄继续在推雅推喇之后，并不是代替推雅推喇。
　
　　撒狄的情形乃是这样：“我知道你的行为，按名你是活的，其实是死的。你要儆醒，坚固那剩下将要衰微的；因我见你的行为，在我神面前，没有一样是完全的。…然而在撒狄你还有几名是未曾污秽自己衣服的。”（三1~4）撒狄的特点就是说，按名是活的，其实是死的。
　
　　继续在罗马教之后的是更正教。撒狄代表所有的更正教。撒狄虽然包括改教，但不代表改教，撒狄是代表更正教。　　当罗马教的势力还存在的时候，罗马教变得非常专制、非常残暴，结果欧洲各国受不了罗马教的压迫，因此发生改教的运动。改教的时候，你看见有两种不同的势力出来，一种是出乎神的，一种是出乎人的。　　出乎神的部分，你看见路德马丁出来，一个人站在那里反对教皇，反对神甫，反对所有的主教，也反对整个的罗马教。你看见说，在那个时候，神让人有一本公开的圣经可以读，神给人看见因信可以称义。在那一个时候，有许多爱主的人，在各地起来改教，用他们的性命来作自己所见证的道的印记。他们受罗马教的压迫、残害，但是他们相信主所要作的是恢复。所以，他们在那里牺牲一切，在那里作所谓改教的工作。圣灵在那时大大的作工，叫人忠心，叫人事奉。圣经被解开，叫人能够看见光。那时各处得救的人也加增。他们宣告说，不是凭着自己的行为，也不是靠着祭司，乃是倚靠神。这实在是圣灵一个大的工作！　　当路德改教的时候，有许多的政权，因为和罗马教反对的缘故，就利用改教来达到他们政治的企图。因此改教不只是一个宗教的改教，并且变作一个政治的改教。这也是因为罗马教不只有宗教的势力，也有政治的势力，因当时罗马教辖管了整个的欧洲。改教本来是宗教的问题，可是因有各国的君王、各国的大臣、各国的政治家，要趁这个机会摆脱罗马教的辖管，而变作独立的国家，所以就有了政治的改教。本来他们所在的国家的教会是罗马管的，他们所在的国家的政府也是罗马管的。今天他们所在的国家的教会脱离了罗马，他们所在的国家的政府就也脱离了罗马。
　
　　所以，改教变成是教会和世界联合起来打倒罗马教的一个运动。不光是教会反对推雅推喇，也是政治反对推雅推喇，利用同一个机会来发动。结果你就看见说，有所谓的国立教会产生。德国有信义会，瑞典有信义会，英国有安立甘会，荷兰有所谓的荷兰更正教会等等，都是国立的教会。
　
　　当时有许多神的子民，完全是为着要脱离罗马教的奸淫，要脱离罗马教的拜偶像而出来的。可是因为有了政治的力量帮助他们，叫他们改教改得更容易。他们当时受了这个外来的力量，乃是由于无知，结果他们设立新的教会的时候，就效法了罗马教。罗马教是政治和宗教合在一起的教会，更正教所设立的教会也是政治和宗教合在一起的教会。
　
　　当时的信徒脱离了罗马教，如果他们回到新约的圣经里去，他们就要看见说，教会乃是神的子民，在地上是一个无倚无靠的团体。可是他们当时这个光不够，同时那时有许多人又利用他们，结果就设立了所谓的国家教会。如果那些信徒是在德国，就成立了一个德国的国家教会，凡是德国的人都是这一个教会里的人。在英国，他们设立了一个安立甘会，凡生下来是英国人的，就可以请英国的牧师来替他施洗。按国立教会的规矩，国的范围有多大，教会的范围也有多大。不只信主的人能在教会里，就是所有那一个国家的国民，都能够受洗在教会里。国立教会按名是活的，其实是死的。这话，就是这样来的！
　
　　更正教的特点，就是世界和教会混在一起。本来是普遍的混在一起，现在是一个国家一个国家的混在一起。本来是罗马教管理了整个世界，今天有了一个国家，一个国家独立的教会。一个国家，有一个国家的教会。所以，你就看见说，神的子民在里面，不是神子民的也在里面，两个调和在一起。按名是活的，其实是死的！这是更正教的光景。
　
　　但是，这并不拦阻在更正教里出来许多大的人。因为在更正教里，还有许多人的确是有名的属灵人，是神所用的。所以主说，“然而在撒狄你还有几名是未曾污秽自己衣服的；他们要穿白衣与我同行；因为他们是配得过的。”这一个也是更正教的历史，这一个也是更正教的特点。就是说，一面名是活的，其实是死的；一面一直出伟大的属灵人，是单独的，不是团体的。乃是说“有几名”，一直是有几名，有几名，这就是更正教的特点。
　
　　更正教起头的历史，乃是国立教会。更正教后来的历史，变作私立的教会。所谓的异议者（Dissenters）（对国立教会意见不同者），起首看见在国立的教会里，人是借着受洗进入的，人不是借着相信进入的。信徒不是用信心作成的，信徒是用受洗作成的；信徒不是信心所产生的，信徒乃是受洗所产生的。所以，有许多人就觉得国立的教会不对，因为人应当在神面前有信心，他才能作神的儿女。
　
　　或者说，他们因看见新的真理，就特别的注意某一个真理；而国立的教会，除了要维持国立这一个机构之外，没有意思要事奉神。所以，自然而然，神在那里兴起一个人，兴起几个人，兴起一班人，让他们看见某一个真理，让他们定规某一件事情为罪，而在那里设立了所谓独立的教会，或者说私立的教会，就是英文的Dissenting Churches，意见不同的教会。这些人受到许多的逼迫，许多的反对。像本仁约翰的故事，就是一个例子。像长老会在苏格兰所受的逼迫，就是一个例子。后来清教徒因受逼迫，到美国去，也是一个例子。后来卫斯理和怀特腓这一班人起来，也是一个例子。神在那里兴起一个人来，兴起两个人来，叫这些人看见特别的真理，来定许多事为罪，而脱离了许多的罪，结果就与国立的教会分开了。
　
　　当他们起头与国立的教会分开的时候，这些分开的人都冒着一个名字，叫作分门别类。这些意见不同而出来的人，都得着一个名字说，他们是分门别类的。实在说起来，分门别类的不是他们，乃是因为国立的教会所包括的太多了！所以神的儿女要跟从主的话，就只得从他们中间分别出来。　　所以，我愿意你们看见，合一并不在容让罪，合一乃是在审判罪。今天有的人所说的合一，不过是大家都容让一个罪。在这里有一个罪，你也容让、我也容让、他也容让，所有的基督徒都容让，这是合一。大家都容让罪，一点难处都没有。在国立的教会里，有许多东西是不出乎神的。但是，今天一个人的良心被圣灵摸着，起首有感觉而拒绝罪，可是其他的人不拒绝，这一个拒绝的人就有一个罪名说，他是分门别类的人。实际上难处不在看见的人身上，而在看不见的人身上。　　如果神的儿女都审判，神的儿女就合而为一；神的儿女合而为一，不是根据大家马马虎虎。我们要与主合而为一。神的儿女如果马马虎虎不审判罪，虽然神的儿女有合一，但却与主不合一了。　　今天在更正教的历史中，神一直兴起一个人、两个人来，叫他们学习认识神的心意，审判某一件事。其余的人或者看不见，或者不要看见，结果，这一个看得见的人，为着顺服神的缘故，就被人称作分门别类的人。今天如果神的每一个儿女都审判罪，都对付不是出于神的，大家都能合一，而且也都能与主合一。请记得，审判错误、审判罪，乃是真实合一的根基。
　
　　在更正教的历史里，还有一种情形，就是兴起了一个人，有一个人蒙了恩典，得着了更大的祝福，在第一代里的确是荣耀的日子。等这第一代过去了，在第二代里光景也不错。但是到了第二代末了的时候，人就在那里注意说，我们蒙了神这么多的恩典，应当想法子来保存这一个恩典，应当有一个组织来继续这一个恩典，应当有一个组织来维持这一个恩典。所以到了第二代，或是第三代，组织就进来了。有的时候，甚至在第一代的末了，组织就进来了。　　他们能相信神给恩典，他们不能相信神保守恩典。他们能相信神给祝福，他们不能相信神继续祝福。结果就有人的信条出来，有人的规矩出来，就有人的办法出来，维持他们所已经得着的祝福。当泉源关闭的时候，池水只会越过越干枯，不会越过越高。到了第三代，情形就相当死，像他们所出来的教会一样。从那一个时候起，神又得另外抓住一个人，抓住几个人，叫他又有新的看见、新的祝福、新的分开、新的恩典。这又是一个复兴的日子。第一代又是充满了祝福，第二代又是起首组织，第三代又起首堕落。
　
　　本来是离开国立教会，现在自己也得给别人离开。本来是承认说，那一个是死的，我们应该离开；现在是说，自己也是死的，也得给别人离开。更正教全部的历史就是按名是活的，其实是死的，一直在生和死的分界上。有活过来，又有死。不是一直死，因为有几名没有沾污的人，有几个特出的人，是神所特别拣选、特别使用的人。这些人，乃是更正教的伟人，配穿白衣与主同行的人。这是全部更正教的历史。　　推雅推喇是被责备的教会，撒狄也是被责备的教会。那么，信徒的路到底在哪里呢？
　
　　在这里有第六个教会，名字叫作非拉铁非。“非拉”的意思是爱，“铁非”的意思是弟兄，“非拉铁非”的意思是弟兄相爱。
　
　　在七个教会里，只有这一个教会，主没有责备；罗马教受责备，更正教受责备，非拉铁非没有受责备。在非拉铁非里只有称赞，没有责备。　　非拉铁非的特点到底在哪里？三章八节：“我知道你的行为，你略有一点力量，也曾遵守我的道，没有弃绝我的名。”非拉铁非的特点，就是这一个。推雅推喇的特点，是女人的教训。撒狄的特点，是教会与世界合在一起，要一直的脱离；是死亡和生命，要一直的挣扎。但是，非拉铁非乃是弟兄相爱。在这里乃是回到弟兄相爱的地步。在这里没有世界，因为是弟兄。在这里根本不是要挣扎，不是要脱离死亡，乃是回到当初弟兄的地位去。在这里乃是弟兄相爱。　　撒狄如何是从推雅推喇出来的，非拉铁非也照样是从撒狄出来的。更正教是从天主教出来的，非拉铁非是从更正教出来的。不过，这相当明显的是圣灵一个新的运动。这个新的运动，乃是把人从死亡的撒狄里拉出来，让人站在一个地位上，就是弟兄彼此相爱。换一句话说，就是站在身体的地位上。不承认有其他的关系，只承认有弟兄的关系；不承认有其他的交通，只承认有爱的交通。这乃是非拉铁非。
　
　　非拉铁非有两个特点：一个就是他们遵守主的命令，一个就是他们不弃绝主的名。这里有一班的人，被神带到一个地步，学习遵守主的话，遵守主的道。神在他们中间把话解开，叫人能明白神的话。在他们中间没有信条，只有话语。在他们中间没有道理，只有话语。在他们中间没有遗传，只有话语。自有教会以来，除了使徒的教训以外，这是第一个主所称许的教会。因为到了非拉铁非的时候，你才看见有一班人完全回到主的话语里去，任何的权柄都没有用，任何的道理都没有用，任何的信条都没有用。　　请你们记得，人能够传道理，人也能够明白道理，但是人不能明白圣经。人能够念信条，人也能够接受信条，但是人不能明白圣经。这是希奇的事！教会如果需要有信条，主老早就给了我们。人今天把圣经分析了，人今天把圣经综合了，叫它变成一个信条。信条是专一的，但是，圣经是无限的。信条是简单地，但是，圣经是复杂的。信条是愚昧的人一读就知道的，但是圣经不是愚昧的人一读就知道的。圣经的话，只有某一种的人才能够知道；需要某一种的情形，才能够明白神的话。信条是把门开得大大的，谁都可以进去；神的话只开得这么大，只有有生命的人才能进去。信条的门是开得大大的，只要头脑好的人，一读就明白；但是，读神的话，就没有这么容易。如果不是有生命的，如果不是在主面前，眼睛是专一的，就看不见，就没有法子明白。　　人因为看见神的话的范围太窄，就想弄得宽一点，好把人带进去。但是非拉铁非的人，拒绝了任何的信条和道理，他们只回到主的话里去。主说，“你遵守了我的话。”在教会的历史里，没有一个时代明白神的话，像非拉铁非那样。在教会的历史里，只有在非拉铁非里面，神的话得着了当得的地位。在其他的时代里，你只看见人接受信条，接受遗传。但是非拉铁非除了神的话之外，什么都没有，只回到神的话里面去走路。在教会的历史里，没有一个时候有这么多的话语职事，像非拉铁非一样。
　
　　主说，“你…没有弃绝我的名。”这也是非拉铁非的特点。历世历代以来，教会历史这么长，主耶稣的名字反而变作是最末了的名字。人所注重的是许多信徒的名字；彼得的名字，使徒的名字，人都在那里注意。人也特别注重自己所挑选的名字，道理的名字，国家的名字。许多人很骄傲的说，我是一个路德人（Lutheran）。许多人很骄傲的说，我是一个卫斯理人（Wesleyan）。哦！人的名字！许多人很骄傲的说，我是柯柏铁的人（Coptic），这是一个地方的名字。许多人很骄傲的说，我是一个安立甘的人（Anglican），意思就是英国的人。这是国家的名字。许多名字，把神的儿女完全分开了！好像基督的名字，不够把我们从世界里分别出来。　　有的人如果问你说，“你是谁？”你答应说，“我是基督徒。”他定规不满意，一定要再问说，“你是什么种的基督徒？”我记得，有一次我在外国的时候，有一个人问我：“你到底是什么？”我说，“我是一个基督徒。”他说，“这是毫无意义的！”
　
　　主觉得说，祂的名字，在祂的儿女身上已经够了。只有到非拉铁非来的时候，人才以为主的名字已经够了。用不着那么许多分开的名字，有祂的名字已经够了！请你们记得，主在这里注意这一件事，你“没有弃绝我的名”。这是祂所注意的事。　　没有一个时候，在教会里那样弃绝别的名字，像非拉铁非一样。只有回到非拉铁非来的时候，所有其他的名字才都被弃绝了！非拉铁非把所有的名字都去掉，只把基督的名字高举起来。请你们记得，主注意这一件事。主把这一件事，当作称赞的根基，这是叫祂悦纳的。所以，不要轻看这件事，不要以为这是随便的。主看见他们承认祂的名字，不弃绝祂的名字，祂注意这件事，祂称赞这件事！
　
　　有一个问题，好些弟兄问过我，就是：“非拉铁非的得胜者，到底得胜了什么东西？”你们看见这里的难处么？以弗所的得胜者，自然是胜过离弃当初的爱心。士每拿的得胜者，自然是胜过外面死亡的恐吓。别迦摩的得胜者，自然是胜过世界的捆绑和引诱。推雅推喇的得胜者，自然是胜过那女人的教训。撒狄的得胜者，是胜过按名是活的，其实是死的──属灵的死亡。老底嘉的得胜者，是胜过不冷不热的光景，和虚谎的骄傲。但是非拉铁非的这些得胜者，是胜过什么东西？主在全封的书信里，给我们看见，他们所作的一切都是主所悦纳的。在这七封书信里，只有这一封书信是完全蒙悦纳的。主如果完全悦纳了，还要得胜什么呢？都悦纳了，是最好的了。非拉铁非是合乎主心意的教会。但是，在非拉铁非的教会里，主也有得胜者的应许，但是要胜过什么呢？我说，没有什么事要特别得胜的，因为那一个教会没有任何的难处。
　
　　但是，主在这里也有警告。十一节：“我必快来，你要持守你所有的，免得人夺去你的冠冕！”全封书信，只有这一个地方，是一个警告。这里是叫非拉铁非的人注意，要持守他们所有的。换一句话说，你所有的都行，可是不要丢掉。不要到一个时候，以为作惯了，就把它改一改。不要到一个时候，以为作了这么多年了，就把它换一换。要持守你所有的，不要丢掉！这是非拉铁非唯一的警告。主对非拉铁非只有一个要求，就是要持守你所有的。你所作的没有错，可是还要再作。你所作的有神的祝福，你还要再作。　　非拉铁非若不持守所已经有的，神要兴起别人夺去她的冠冕。本来冠冕是赐给你的，若你放弃你的地位，别人就要来夺去你的冠冕。这一个是非拉铁非唯一的警告。非拉铁非的得胜，乃是在不失去所已经得着的。这和其余的六个教会都不一样。所以，我们要注意主的话。只有一个教会，就是非拉铁非，是合乎主心意的，特点是遵守主的话，不弃绝主的名。我们在这两件事情上千万不要放松。
　
　　在七个教会里，有五个教会受责备，一个教会没有受责备，一个教会完全被称赞。完全被称赞的乃是非拉铁非。罗马教、更正教、非拉铁非，都要继续到主耶稣再来。那最末了的一个教会，就是第七个──老底嘉，也要继续到主耶稣再来。如果撒狄是从推雅推喇出来的，非拉铁非是从撒狄出来的，就老底嘉是从非拉铁非出来的。你看见么？一个生一个。
　
　　所以，今天的问题在这里，非拉铁非如果失败的话，非拉铁非就变作老底嘉。千万不要弄错了，以为说更正教是老底嘉。没有这件事。更正教是撒狄，不是老底嘉。请记得，今天的更正教只会作撒狄，不会作老底嘉。读圣经的人，不能糊涂的在那里说，他们是老底嘉。不，他们是撒狄。乃是非拉铁非堕落了才变成老底嘉。撒狄是从推雅推喇出来的，是进步的；非拉铁非是从撒狄出来的，也是进步的；老底嘉是从非拉铁非出来的，但是退步的。四个教会都要一直继续到主耶稣再来。　　老底嘉是变相的非拉铁非，是走了样的非拉铁非。有一天弟兄相爱失去的时候，就马上变作众人的意见。这就是老底嘉的意思。老底嘉是一个城的名字，是罗马的一个王子，恩帝荷格斯（Entiochus）所起的名字。他有一个妻子，名字叫作老底奥斯（Laodios），他就采取他妻子的这个名字，把“奥斯”拿掉，加上“细亚”，或者“嘉”，变成老底细亚（Laodicea），或作老底嘉。“老”这一个字，在希腊文的意思就是众人，“细亚”或者“嘉”的意思，就是意见。　　当非拉铁非堕落的时候，弟兄就变作众人，弟兄相爱就变作众人的意见。爱心变作意见。弟兄相爱，那是活的东西；众人的意见，那是死的东西。什么时候弟兄相爱一没有，身体的关系一取消，生命上的来往一失去，所剩下的，就是大家的意见。没有主的意见；大多数通过、投票、举手而已。非拉铁非堕落的时候，就变作老底嘉。
　
　　三章十五节：“我知道你的行为，你也不冷也不热；我巴不得你或冷或热。”这就是老底嘉的特点。十七节：“你说，我是富足，已经发了财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。”这就是老底嘉的特点。老底嘉的特点，就是不冷不热，而在主面前有属灵的骄傲。“我是富足”，说一句就够了；但他又说，“我已经发了财。”说了两句应该够了，但他又说，“我是一样都不缺。”“你是那困苦、可怜、贫穷、瞎眼、赤身的。”这是主的看法。这些属灵的骄傲是从那里来的呢？是从已往的历史来的。曾有一次他们是富足的，他们就以为今天仍然是富足的。曾有一次主怜悯他们，他们记得那一个历史，而今天却失去了那一个实际。
　
　　今天在更正教里，难得有一个人夸口自己属灵的富足。我在外国曾遇见多少更正教的首领，连在中国的更正教牧师也是这样，他们都说，“我们不行！我们不行！”你不能在撒狄里面遇见骄傲的人。只有一班的人，从前是非拉铁非，神的话是遵守的，神的名是没有弃绝的，可是已往的生命，今天没有了。已往的故事今天还记得，但是已往的生命没有了！已往的历史今天还记得，记得我是富足，发了财，一样都不缺，但现在是贫穷、瞎眼的！我告诉你们，只有一班的人，能夸口他们的富足，就是堕落的非拉铁非，就是失去了能力和生命的非拉铁非！
　
　　所以弟兄姊妹要记得，你们如果要继续在非拉铁非的道路上，你们就得学习在神面前谦卑。有的时候，我听见有的弟兄说，“神的祝福在我们中间。”我承认这话，但是说这话的时候，特别要小心。一不小心，你就觉得说，那一个是老底嘉的味道。我们是富足，我们已经发了财，我们一样都不缺。我告诉你们，如果有一天你站在那一个地位上，你是很近老底嘉了！　　要记得，我们没有一样不是领受来的。四围的人可以充满了死亡，但是这并不需要你知道你自己是充满了生命。四围的人都可以贫穷，但是用不着你知道你是财主。活在主面前的人，不觉得自己是富足的。愿神怜悯我们，叫我们学习活在主的面前，可以富足，但是又不知道自己是富足的。摩西脸上发光，自己却不知道，这是更好的事！一知道，就变作老底嘉。一知道，结果就是也不冷，也不热。老底嘉，就是说起来样样都知道，事实上没有一样是热切的。说起来，样样都有，但是没有一样是能够把命拼上的。记得已往时候的光荣，却忘记了今天在神面前的光景。已过是非拉铁非，但是今天是老底嘉。
　
　　我今天把这四个教会，摆在你们面前。自从罗马教之后，有四种的教会产生，这四种的教会要一直继续到主耶稣再来。今天每一个神的儿女，都得挑选自己教会的道路。我是要作罗马教的人呢？我是要作更正教的人呢？我是要跟从罗马教的合一呢？我是要跟从更正教那么多的宗派呢？或者我是要行走非拉铁非的路？或者我曾有一阵是非拉铁非，而今天活在已往的历史里，来夸口我已往的荣耀，作一个老底嘉的人？请你们记得，当人在神面前起首骄傲，离开生命，不重实际，只记得已往的历史，看见自己的富足，在这一种人的里头就是大众的意见，只能大家商量事情。这好像是民主，但是不能有身体的关系。你如果不认识身体的捆绑，不认识身体的权柄，不认识身体的生命，就也不能认识弟兄相爱。　　这四种不同的教会，要一直继续；所以，我们要忠心的继续在非拉铁非的里面。不要好奇去问看，罗马教是怎么一回事。好奇的人，常常要受亏。不要去摸更正教的各宗派，这不是神的路。圣经清楚地给我们看见，整个更正教的运动有神的祝福，但是有许多被定罪的，有许多受责备的，用不着我们去查考、去问。　　我们要学习站在非拉铁非的地位上，总是遵守主的话，不弃绝主的名。站在弟兄的地位上，千万不要骄傲！不要在罗马教面前骄傲，不要在更正教面前骄傲，不要在各宗派面前骄傲。你一骄傲，你就是老底嘉，不是非拉铁非！什么时候，你在他们面前骄傲，你就不是非拉铁非，你是老底嘉。你们要在那一条路上走？求神赐福给祂的儿女，给弟兄们在教会的事情上，能走一条正直的路。　　主所定规教会的道路，是非拉铁非。我虽不能有千万的凭据来说，我能够有百千的凭据来说，许多神最好的儿女，都讲这一个话，都走这一条路。更正教整个问题解决了，就不要去找那些细的。罗马教整个问题解决了，也就不要去找那些细的。罗马教有二十一个公会在中国，不要加入罗马教，也就不必问到底要加入那一个公会。罗马教整个问题过去了，二十一个公会也过去了。照样，更正教整个问题都解决了，所有一千五百个宗派都过去了。
　Scripture Reading: Rev. 2—3
　
Ⅰ
　
THE REVELATION OF THE PATHWAY OF THE CHURCH
　There are seven churches in Revelation 2 and 3. These churches were seven actual churches in Asia Minor at the time John wrote the book of Revelation. At that time there were many churches in Asia Minor, but God chose only seven for prophetic representation. Revelation 1:3 tells us that this book is a prophecy. Therefore, God chose these seven churches as a prophecy to foretell the pathway the church takes on the earth.
　Why must we spend time to study Revelation 2 and 3? A great and profound reason for studying these chapters is that these two chapters reveal the history of the church during the following two thousand years. They also show us what kind of church God condemns and what kind of church He approves. This is why it is imperative to read Revelation 2 and 3. Only through the study of these two chapters can we understand the pathway of the church, the kind of church we should be in, and the kind of person we should be to please the Lord. The subject of Revelation 2 and 3 is the way of the church. In particular, these chapters tell us what the church should do in order to please the Lord. We cannot be good and proper Christians unless we understand Revelation 2 and 3.
　
A
　
The First Church—Ephesus
　There are seven churches. The first is Ephesus. The church in Ephesus refers to the period of church history during the end of the first century, when the book of Revelation was written. When John wrote the book of Revelation, the condition of the church was like that of the first church—Ephesus.
　
B
　
The Second Church—Smyrna
　The second church is Smyrna. The church in Smyrna is a picture of the condition of the church under ten periods of persecution in the Roman Empire from the second century after John’s death to the early part of the fourth century. Smyrna depicts the condition of the church under persecution from the time after the apostles up to the time Constantine accepted Christianity. During this period of time, the church suffered great persecution. The church in Smyrna is a prophetic description of church history during that period of time.
　
C
　
The Third Church—Pergamos
　The third church is the church in Pergamos. It began with Constantine’s acceptance of Christianity as the state religion at the beginning of the fourth century in A.D. 313. The root gamos means “marriage.” For example, the English word polygamy comes from the Greek root gamos; it means a marriage that involves more than one wife. Pergamos means “Attention! Now there is a marriage.”
　
１
　
The First Three Churches Having Passed Away
　The first three churches have passed away. The fourth church and those after it still exist. The fourth, fifth, sixth, and seventh are all with us today! The difference between the first three churches and the last four is that each of the first three churches appears only after the previous one has disappeared. Thus, the second church appears after the first one has disappeared, and the third church appears after the second one has disappeared. After the third church we have the fourth. But the fourth does not disappear before the fifth appears; both the fourth and the fifth exist simultaneously. The fifth church comes out of the fourth, yet the fourth one does not disappear. In the same way the sixth church comes out of the fifth, yet both the fourth, fifth, and sixth exist simultaneously. By the time the sixth produces the seventh, all four churches—the fourth, fifth, sixth, and seventh—exist simultaneously.
　
２
　
The Last Four Churches Continuing until the Lord’s Second Coming
　The seven churches in Revelation 2 and 3 are divided into two groups. The first three have disappeared, but the last four are still with us today. They will continue until the second coming of the Lord Jesus.
　With Thyatira, there is the prophecy, “Until I come.” Revelation 2:25 says, “Nevertheless what you have hold fast until I come.” This shows us that the church in Thyatira will continue until the Lord’s coming. The church in Sardis will continue until the Lord’s coming as well. Revelation 3:3 says, “Remember therefore how you have received and heard, and keep it and repent. If therefore you will not watch, I will come as a thief, and you shall by no means know at what hour I will come upon you.” This tells us that the church in Sardis will continue until the Lord Jesus’ second coming. The church in Philadelphia will continue until the Lord’s second coming because verse 11 says, “I come quickly; hold fast what you have that no one take your crown.” The church in Laodicea is the final church on earth. Verse 21 says, “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.” This church is the final one and will naturally remain until the Lord Jesus’ second coming. The first three churches did not receive any promise of the Lord’s coming, but the last four all received a promise of the Lord’s coming. They will surely remain until the Lord Jesus comes again.
　
３
　
Choosing the Proper Church from the Last Four Churches
　Today we will consider these four churches carefully before the Lord. This will show us the pathway we should take as children of God. If there are four different kinds of churches on earth today and if all of them continue until the Lord comes again, what kind of attitude should a child of God have in regards to these churches? We must choose carefully from among these four churches. If we choose a church which is not well pleasing to the Lord and which the Lord condemns, we will suffer a great loss before the Lord. This is why we have to spend some time to look at the last four churches.
　
D
　
The Fourth Church—Thyatira
　The fourth church is Thyatira. After the Caesar of Rome accepted Christianity as the state religion, he promoted Christianity and propped it up with his political power. Prior to this, the Roman Empire exercised its political power to suppress Christianity. Then it began to exercise its political power to support Christianity. Consequently, Christianity was not only married to the world but even exalted above the world. One meaning of the name Thyatira is “a high tower.” The church has now become a high tower in the world, one that is seen, respected, and worshipped.
　
１
　
Thyatira Being Roman Catholicism
　All Bible readers agree that the church in Thyatira signifies the Roman Catholic Church. The Roman Catholic Church is a union of the church with the world. The result is that the church is elevated in the world. One intrinsic problem with this is that a prophetess is produced out of this union. This woman is called Jezebel, who assumes the role of a teacher among God’s servants. The church is turned over to her rule and control. The problem of the Roman Catholic Church is the problem described in the fourth parable in Matthew 13, where a woman takes the leaven and hides three measures of meal in it. In the Bible this woman signifies the Roman Catholic Church.
　
a
　
Two Fundamental Sins—Fornication and the Eating of Sacrifices Offered to Idols
　What does this woman do? Revelation 2:20 says, “But I have something against you, that you tolerate the woman Jezebel, she who calls herself a prophetess and teaches and leads My slaves astray to commit fornication and to eat idol sacrifices.” Jezebel has two chief sins: One is fornication, and the other is eating sacrifices offered to idols. These two are sins that are worthy of excommunication. The Lord rebuked the teachings of Jezebel.
　Verses 21 through 23 say, “And I gave her time that she might repent, and she is not willing to repent of her fornication. Behold, I cast her into a bed, and those who commit adultery with her, into great tribulation, unless they repent of her works; and her children I will kill with death; and all the churches will know that I am He who searches the inward parts and the hearts; and I will give to each one of you according to your works.” The church in Thyatira and the teachings of Jezebel have two characteristics: One is fornication, and the other is idol worship. In the Bible fornication means mixture. For a man to be in a mixture means that he is involved in fornication. Here we see that the Roman Catholic Church is mixed up with the world.
　
b
　
Mary in Place of the Goddess of Greece
　Every religion of the world has its goddess. Buddhism has Kuan Yin, and the Greeks worship Venus. The Romans took this practice from the Greeks and worshipped goddesses. They could not find a goddess in Christianity, so they took the virgin Mary to be their goddess. In name they called her Mary, but in actuality she was treated like the Greek goddess. This is fornication and mixture.
　
c
　
The Sun Festival Becoming Christmas
　Many Romans worshipped the sun and celebrated the birthday of the sun on December 25 every year. December 22 is the shortest day of the year. After December 22, days begin to grow longer and nights become shorter. The sun worshippers regarded December 25 as the birthday of the sun, and they had a great festival. After many of them were converted, they came up with an idea when they saw their unbelieving friends celebrating the festival with great alacrity, while they had no celebration. They claimed that the Lord Jesus was the true sun and that December 25 should be the birthday of the Lord. Consequently, they made this day Christmas Day. The only thing that is Christian about Christmas is the use of Christ’s name in its name. In fact, it belongs to the sun religion. Please bear in mind that this is fornication before God; it is a mixture. The worship of the sun is mixed up with Christianity.
　
d
　
The Heathen Temple Becoming the Temple of God
　The church is the temple of God. In the Old Testament the temple of God was built partly with wood and mostly with stone. In the New Testament age God allowed the temple to be destroyed, not leaving one stone upon another. Where is the temple today? All those who believe in the Lord today are the temple of God. Our body is the temple of the Holy Spirit. Yet today the Roman Catholic Church has built tall and imposing buildings. The Greeks were skillful at fine architecture. The Romans continued the Greek tradition and devoted much time to the study of architecture. They were also very good at artistic edifices. They felt that all the gods had their own temple, and Christianity had nothing for the eyes to admire. They forsook the teaching of the apostles and built big and handsome buildings. No other edifices in the world can be compared to the cathedrals of Christianity. Men call these cathedrals the temples of God. The cathedrals in Milan, St. Paul’s Cathedral in Rome, and Notre Dame in Paris are all high buildings that men call temples of God. Please bear in mind that this thought is pagan in its source. Men turned the pagan temples into temples of Christianity. They consider these buildings as Christian buildings, but in fact they are pagan edifices. Christianity has committed fornication and has followed after pagan people.
　
e
　
The Priesthood in Judaism Converted to the Priesthood in Catholicism
　Every child of God in the New Testament is a priest. As long as he is a child, he is a priest. In the eyes of God all those who believe in the Lord Jesus are priests and all of them serve Him. But the Roman Catholic Church, realizing that the priests in Judaism effectively served as an intermediate class of people, divided the Roman Catholic believers into two classes and introduced the Old Testament Judaistic concept of the priesthood into the New Testament church. One class of people puts on priestly gowns and priestly caps. Everything that the Bible describes about the priesthood was applied by the Roman Catholic Church to their priests. Catholic priests dress themselves in the same way that Old Testament priests did. They also add much paraphernalia. They have not only borrowed from Judaism but also have brought many things from the Greek religion and Roman temples into Christianity. They have changed God’s ordained way. This is fornication. In the Bible fornication means confusion.
　
f
　
Superstitious Elements from Paganism
　This is not all. The Roman Catholic Church introduced things such as candles, lampstands, censers, etc., which belong to the Old Testament. Even pagan objects were brought in. This is altogether fornication. Paganism, idolatry, superstition, and Roman mysteries were all Christianized. This is not Christianity but a great confusion!
　
g
　
Full of Idols
　God rebuked Thyatira not only for its mixture but also for its idolatry. How strange it is that God would rebuke His own church for idolatry! The church was indeed involved with idolatry. In the Old Testament men worshipped the brass serpent. In the Roman Catholic Church men worship the cross of the Lord Jesus. Roman Catholicism claims that it has found the actual cross, and many small crosses have been made from the wood of this cross. Men worship these objects. The Lord Jesus is God, and God has no image. Yet these men made an image of God and worshipped it. They also made images of Mary, Peter, and Mark. Eventually, the whole earth is full of their images! Because of differences in culture, some idols are very sophisticated, while others are crude. Those in advanced civilizations create beautiful images, while those in more backward civilizations have only crude objects. But they are all idols. Their cathedrals are full of idols! When Catholics pray, they do not pray to God in heaven. Rather, they light candles in front of idols and make gestures in the form of crosses before them. They have images of the Father, the Lord Jesus, Mary, Paul, and Peter. They have images of all the suffering saints and the martyrs throughout the ages. Down through the ages, and even today, when prominent individuals in the church die, the Roman Catholic Church canonizes them and makes images of them. These idols are then manufactured and worshipped by all.
　
h
　
Worshipping the Bones of the Martyrs
　This is not all. Even the bones of many martyrs have become objects of worship. If anyone dug out a leg or a bone of a martyr, the Roman Catholic Church would gather around it and worship it. Unless one is well informed about the religion, he cannot guess how many idols there are in Catholicism. Those who are familiar with Roman Catholicism know that it is literally filled with idols.
　The church in Thyatira signifies the Roman Catholic Church. The church in Thyatira has two fundamental sins. One is fornication, that is, the introduction of heathen things into the church. The other is idolatry, which is to make idols out of many things in the church.
　
２
　
Thyatira Being a Church Condemned by God
　This church is condemned by God. To those in the Roman Catholic Church the Lord says, “Come out of her, My people, that you do not participate in her sins and that you do not receive her plagues” (Rev. 18:4). God is not pleased with those who remain in Roman Catholicism.
　According to Revelation 2 and 3, Thyatira is the fourth church. This church comes after Pergamos. Ephesus, Smyrna, and Pergamos have all passed away. Thyatira appears after them and still remains. It will be with us until the Lord Jesus comes back. It is the fourth church, but it will continue until the Lord Jesus comes again. As believers and as God’s children, we must not touch anything that has to do with Catholicism. Never touch these unclean things. You will be affected by them once you touch them. I remember D. M. Panton once said, “The errors in their books are so numerous that one hardly realizes that they are errors at all.” It is hard for a person to distinguish right from wrong because so many things are wrong, that is, in item after item one finds nothing but error. This confuses the mind! Hence, we can never go the way of Roman Catholicism!
　
E
　
The Fifth Church—Sardis
　The fifth church is Sardis. Sardis is the recovered church or the church that remains. We can say also that this is the church which is left behind. This church comes after Thyatira, but Thyatira does not disappear. Sardis comes after Thyatira, but it does not replace Thyatira.
　
１
　
Having a Name That Is Living but Being Dead
　The condition of Sardis can be seen from the words, “I know your works, that you have a name that you are living, and yet you are dead. Become watchful and establish the things which remain, which were about to die; for I have found none of your works completed before My God....But you have a few names in Sardis who have not defiled their garments” (3:1-2, 4). The characteristic of Sardis is that it has a name that is living and yet is dead.
　
２
　
Religious Reformation and Political Reformation
　Protestantism comes after Roman Catholicism. Sardis signifies all of Protestantism. Though Sardis includes the Reformation, she is not a picture of the Reformation but a picture of the whole of Protestantism.
　At the zenith of its power, Roman Catholicism became an autocratic and evil system. The Reformation took place during a time in which the nations in Europe could no longer tolerate Catholicism’s suppression. During the Reformation, however, two kinds of forces were at work: One was of God, while the other was of man.
　In the part that was of God, there was Martin Luther. He stood alone against the priests, the bishops, the pope, and the entire Roman Catholic Church. At that time God gave men an open Bible and revealed to them the truth of justification by faith. Lovers of Christ rose up in all corners and brought in the Reformation. They sacrificed their own lives for the Lord as a seal to the word of their testimony. Although they were persecuted by the Catholic Church, they continued in their faith in the Lord’s recovery work. They sacrificed everything to uphold the Reformation. The Holy Spirit moved in a prevailing way and produced many faithful servants. The Bible was opened up and men began to see light; men and women everywhere were enlightened about their salvation. They declared that they would no longer trust in their own work or in the priests for their salvation but would put their trust solely in God. This indeed was a great work of the Holy Spirit!
　While Luther was struggling for the Reformation, many political powers, who were critical of the Roman Catholic Church, tried to take advantage of the Reformation and achieve their own political goals. The Reformation became a political reformation as well as a religious reformation. Part of the reason was that Roman Catholicism was armed with not only religious power but also political power. At that time the Roman Catholic Church ruled over the whole of Europe. The Reformation was originally a religious movement. However, kings, rulers, and politicians of many countries seized this opportunity to free themselves from the tyranny of Rome and to declare their independence from Rome. This is the reason behind the political reformation that took place. Formerly, both church government and civic government were under Rome. Now both church and nations freed themselves from Rome.
　
３
　
The Formation of State Churches
　In the end the Reformation became a united front of the church and the world against Roman Catholicism. Not only was the church against Thyatira, but the political powers were against Thyatira as well. The two seized the opportunity to stage a simultaneous revolt against the Catholic Church. As a result, state churches were formed. In Germany and Sweden there is the Lutheran Church. In England there is the Anglican Church, and in Holland there is the Dutch Reformed Church, etc. All of these are state churches.
　
a
　
Religion Being Mixed Up with Politics
　In the beginning of the Reformation, many of God’s people came out of Catholicism because they wanted to be freed from its fornication and idolatry. But their reformation was fueled by political power. In their ignorance they accepted the help of outside power. By setting up new churches, they repeated the mistake of the Roman Catholic Church. In Catholicism we find a church where politics and religion are married. In setting up their own churches, the Protestants also combined politics with religion.
　
b
　
The Church Adopting the State as Its Boundary
　If the believers who left the Roman Catholic Church had turned back to the New Testament, they would have seen that the church is God’s people and that it is a society that does not derive its support from anyone. But their light was not strong enough. Many forces around them tried to take advantage of them. As a result, they formed the so-called state churches. The believers in Germany formed the German state church, and all German citizens became members of this church. In England there was the Anglican Church. Anyone born in England was qualified to be baptized by an Anglican priest. According to the definition of the state church, the boundary of the church is the boundary of the state. Not only are believers included in the church, but all the citizens of the land are qualified to be baptized in the church as well. In name, the state church is living. Actually, it is dead. This is how the state churches came into being.
　
c
　
A Mixture of Believers and Unbelievers
　Protestantism is characterized by a mixture of the world with the church. Prior to this, the mixture was universal; then it became localized country by country. Originally, the Roman Catholic Church ruled the entire world. Then independent churches sprang up in each country, and every country had its own church. The church became identified with God’s people as well as those who were not His people; it became mixed. In name it is living, and yet it is dead! This is the condition of Protestantism.
　
d
　
Individual Spiritual Giants
　Of course, this did not stop Protestantism from producing many great men. Many truly great spiritual men who were much used by God were found in Protestantism. This is why the Lord said, “But you have a few names in Sardis who have not defiled their garments, and they will walk with Me in white because they are worthy” (3:4). This is the history and characteristic of Protestantism. On the one hand, it is living and yet dead. On the other hand, it produced many great spiritual men. Yet these men were all individuals; they were not a corporate man. Sardis has “a few names.” There are always a few here and a few there. This is the characteristic of Protestantism.
　
e
　
The Rise of the Independent Churches
　The history of Protestantism began with the state churches. Later we see the development of independent churches through the so-called dissenters (those who held different opinions from the state churches). They began to realize that many joined the state churches through their so-called “baptism,” not through faith. A man did not become a believer through faith but through baptism. Believers were not produced out of faith but out of baptism. Many people were awakened to this error in the state churches. They believed that a man becomes a child of God only after he believes in Him.
　
f
　
Division through the Truths
　Some of them began to pay particular attention to certain new truths that they discovered. The state churches had no serious intention of doing anything except maintaining their state organizations; they were not serious about serving the Lord. God began to raise men up, a few here or a group there. They began to discover certain truths and condemn certain practices. They began the so-called independent churches or dissenting churches, churches which held different opinions. They suffered much persecution and opposition. The story of John Bunyan is one example of such persecution. There was also the persecution of the Presbyterians in Scotland. The Puritans set sail for America because of persecution. Among such men were John Wesley, George Whitefield, and their groups. God would raise up a person here or there and show him some special truths. He would stand up to condemn certain practices and dissociate himself from these sins. As a result, some separated themselves from the state churches.
　
g
　
Oneness Based on the Judgment of Sins
　At the beginning, when these dissenting ones separated themselves from the state churches, they were branded as divisive. Because they held different opinions, they were labeled divisive ones. Actually, they were not the ones who were divisive. The state churches had become too broad; too many categories of people were included. In order for God’s children to follow Him, they had no choice but to separate themselves from these state churches.
　We have to see that oneness is not based on tolerating sins but on judging sins. Today the oneness spoken of by some is based on tolerance of a certain sin. A sin is discovered, and one tolerates it and then another tolerates it. All those who tolerate such sins form a oneness based on tolerance. When everyone tolerates a sin, no one has any problem with anyone else. There are many things within the state churches which are not of God. A person may be touched by the Spirit in his conscience to reject such a sin, but others will not reject it. The one who rejects it then bears the name of a divisive one. Actually, the problem is not with the one who has seen something, but with the ones who have not seen anything.
　If all of God’s children would rise up to exercise judgment, they would be one. The oneness among God’s children should not be based on their oversight. We must first be one with the Lord. If God’s children are careless in judging sin, they may have a oneness among themselves, but they have certainly lost their oneness with the Lord.
　The history of Protestantism shows that God is continually raising up men here and there to seek His heart and to exercise judgment on sin. Others may not see what they see, or they may refuse to see. As a result, the ones who see something are branded as divisive through their obedience to God. If every child of God judged sin today and dealt with everything that is not of God, they would be one with one another and one with the Lord. Please bear in mind that the judgment of sin is the real foundation of our oneness.
　
h
　
Blessing in the First Generation, Organization in the Second, and Degradation in the Third
　Another phenomenon among Protestants is this cycle: A person is raised up during a certain generation. This person receives much grace and blessing from the Lord; much blessing is manifested in his generation. After his generation passes away, the second generation remains somewhat good. But by the end of the second generation, men begin to pay attention to other things. They begin to say, “We have received so much grace from the Lord; we should think of some means to preserve this grace. We should form an organization to carry on and maintain this grace.” By the second or third generation, organization comes in. Sometimes organization comes in even by the end of the first generation.
　They believe that God is the Giver of grace, but they do not believe that God is also the Preserver of grace. They believe in God’s blessing, but they cannot believe in God’s continual blessing. As a result, human creeds, regulations, and ways and means are introduced in an effort to maintain the blessing. When the fountain is closed, the water in the pool dries up sooner or later; the water level no longer rises. By the third generation, the condition becomes quite dead, and everything reverts to the same condition as before, a condition which they originally came out of. Then God has to go to another person or to a few persons who will seek new vision, new blessing, new separation, and new grace. This will bring in another period of revival. This cycle repeats itself: blessing in the first generation, organization in the second generation, and degradation in the third generation.
　
i
　
Swinging between Life and Death
　At first, some left the state churches. Later, the ones who left were, in turn, left behind by others. Originally, those who left the state churches did so because the state churches were dead. Then those who left became dead themselves and were left behind by others. The entire history of Protestantism is a history of being living in name but dead in reality. It is a history that swings back and forth between life and death. Some became living, and some became dead. Not all are dead, for there are always a few who have not defiled themselves, who are the prominent ones chosen and used by God. These are the giants in Protestantism. They are worthy to walk with the Lord in white. This is the entire history of Protestantism.
　The church in Thyatira was rebuked. Sardis was rebuked as well. What is the way for the believers to go on?
　
F
　
The Sixth Church—Philadelphia
　Next comes the sixth church; it has the name Philadelphia. Phil means “love” and adelphia means “brotherly.” Philadelphia means “brotherly love.”
　
１
　
Returning to Brotherly Love
　Among the seven churches, this is the only one which does not receive any rebuke from the Lord. The Roman Catholic Church was rebuked, and so were the Protestant churches. Only Philadelphia is not rebuked. One only finds praise in Philadelphia.
　What are the characteristics of Philadelphia? Revelation 3:8 says, “I know your works; behold, I have put before you an opened door which no one can shut, because you have a little power and have kept My word and have not denied My name.” This is the characteristic of Philadelphia. The characteristic of Thyatira is the teaching of a woman. The characteristic of Sardis is a union between the church and the world and a constant need for separation; it is a continuous struggle between life and death. But the characteristic of Philadelphia is brotherly love. Here is a return to brotherly love. There is no worldliness here because all are brothers. There is no need to struggle to separate oneself from death. It is a return to the original state of brotherhood. Here we find brotherly love.
　Just as Sardis comes out of Thyatira, Philadelphia comes out of Sardis. The Protestants came out of the Roman Catholic Church, and Philadelphia came out of the Protestants. This was clearly a new move of the Holy Spirit. This new move attracted people from the dead Sardis and put them on the ground of brotherly love. In other words, they stood on the Body ground. They did not recognize any other relationship except the relationship of brothers. They did not recognize any other fellowship except the fellowship of love. This is Philadelphia.
　
２
　
Keeping the Lord’s Word
　Philadelphia had two characteristics: They kept the Lord’s word, and they did not deny the Lord’s name. Here was a group of people who were led by God to keep His word. God opened up the Word to them, and others were able to understand His Word through them. They had no creed, doctrine, or tradition, only the Word of God. At the time of Philadelphia, we find a group of people returning fully to the Word of the Lord, who did not recognize any other authority, doctrine, or creed.
　A man can understand and even preach a doctrine, but this does not mean that he understands the Bible. He can memorize creeds and proclaim his faith in them, but this does not mean that he understands the Bible. The Lord would have given us creeds long ago if the church needed them. Today men analyze the Bible and condense its teachings into creeds. Creeds are limited, but the Bible is unlimited. Creeds are simple, while the Bible is complicated. A foolish man can understand creeds if he studies them. But a foolish man cannot understand the Bible. Only a certain type of people can understand the Bible. Only under certain conditions can a man understand God’s Word. Creeds open a wide door and anyone can go in. But the door to God’s Word is not that wide, and only those with life can enter it. The door of the creeds is so wide that a smart mind is all one needs to enter it. But God’s Word is not that simple. Unless a man has life and is single before the Lord, he will not see or understand His Word.
　Many people think that God’s Word is too narrow. They want to broaden it so that they can bring more people into it. But those in Philadelphia rejected all creeds and doctrines. They turned back to the Word of the Lord. The Lord said, “You...have kept My word.” In church history, there was never an age when men understood God’s Word more than those in Philadelphia. In Philadelphia God’s Word was given its rightful place. In other ages men accepted creeds and traditions. But Philadelphia accepted nothing other than God’s Word. It returned to His Word and walked in it. In church history there was never a time when the ministry of the Word was as rich as that which we find in Philadelphia.
　
３
　
Not Denying the Lord’s Name
　The Lord said, “You...have not denied My name” (v. 8). This is another characteristic of Philadelphia. In the long history of the church throughout the ages, the name of the Lord Jesus has always been last in importance. Men pay attention to names of saints, such as Peter and other apostles. They pay attention to names they like or to names of doctrines and nations. Many say proudly, “I am a Lutheran,” or “I am a Wesleyan.” Oh, the names of men! Many claim proudly, “I am a Coptic” (of a place), or “I am an Anglican” (meaning British). These are names of countries. These names have divided God’s children into divisions! It is as if the name of Christ were not enough to separate us from the world.
　If someone asks you, “Who are you?” and you answer, “I am a Christian,” he will not be satisfied. He will ask again, “What kind of Christian are you?” I remember once when I was in another country, a man asked me, “What are you really?” I said, “I am a Christian.” He said, “This is meaningless!”
　
a
　
The Lord’s Name Being Enough
　To the Lord, His name is enough for His children. But we have to wait until Philadelphia before we see men who are satisfied with the Lord’s name alone. There is no need to have so many divisive names. His name alone is enough! The Lord takes note that they “have not denied My name.” This is what He cares for.
　There was never a time in church history when men loathed other names as much as they did in Philadelphia. When one returns to Philadelphia, all other names are denied! Philadelphia has abolished all other names and has exalted only the name of Christ. Please bear in mind that the Lord cares for this one thing. This one thing is the basis for His praise. This is something pleasing to Him. Do not belittle this and do not be careless about it. The Lord takes the time to point out that they have confessed His name and have not denied His name. He pays attention to this and praises it!
　
b
　
The Question of Overcoming
　Some brothers have asked, “What have the overcomers in Philadelphia overcome?” Do you see the problem posed by this question? The overcomers in Ephesus overcame forsaking their first love. The overcomers in Smyrna overcame the outward threat of death. The overcomers in Pergamos overcame the bondage and temptations of the world. The overcomers in Thyatira overcame the teaching of the woman. The overcomers in Sardis overcame spiritual death—the condition of being living in name and dead in reality. The overcomers of Laodicea overcame lukewarmness and vainglory. But what do the overcomers in Philadelphia overcome? The entire epistle to them shows only the Lord’s pleasure in what they have done. Of the seven epistles, this is the only one which has the Lord’s full approval. What is there to overcome if the Lord is fully pleased? It is a church fully approved and rated as the best; it is altogether according to the Lord’s heart’s desire. But the Lord has a promise for the overcomers in the church in Philadelphia. What do they have to overcome? There is nothing to overcome because there is no problem with this church.
　
c
　
Holding Fast What You Have
　But the Lord has a warning here. Verse 11 says, “I come quickly; hold fast what you have that no one take your crown.” This is the only warning in the entire epistle. Those in Philadelphia are reminded to hold fast what they have. In other words, they have what is right, and they should not lose it. They should not be weary of doing the same things for a long time and should not ask for a change. They should not contemplate doing something new after all the years of doing the same things. They have to hold fast what they have and not let it go! This is the only warning for Philadelphia. The Lord has only one charge for Philadelphia—to hold fast what they have. What they have done is right and is blessed by the Lord; therefore, they should continue in it.
　If Philadelphia does not hold fast what it has, God will raise up others to take away its crown. The crown has already been given to Philadelphia. But others will come and take its crown if it does not hold it fast. This is the only warning to Philadelphia. Philadelphia overcomes by not losing what it has. This is different from the other six churches. We must pay attention to the Lord’s Word. There is only one church which meets the Lord’s standard—Philadelphia. Her characteristic is keeping the Lord’s word and not denying His name. We must not overlook these two matters.
　
G
　
The Seventh Church—Laodicea
　Five of the seven churches were rebuked. One did not receive a rebuke, and one received only praise. The one which received only praise was Philadelphia. Catholicism, Protestantism, and Philadelphia will all remain until the Lord Jesus comes again. The last church, the seventh one, Laodicea, also will continue until the Lord Jesus comes again. Since Sardis came out of Thyatira and Philadelphia came out of Sardis, Laodicea naturally has to come out of Philadelphia. One begets the other.
　
１
　
Laodicea Being the Result of Philadelphia’s Degradation
　This is where the issue lies today. Once Philadelphia fails, it becomes Laodicea. Do not think that Protestantism is Laodicea. It is altogether wrong to think this way. Protestantism is Sardis, not Laodicea. Protestantism can only be Sardis today; it cannot be Laodicea. No Bible reader should be so foolish as to think that Protestantism is Laodicea. No, Protestantism is Sardis. After Philadelphia has fallen, it becomes Laodicea. Sardis came out of Thyatira, and it was one step beyond Thyatira. Philadelphia came out of Sardis, and it was one step beyond Sardis. Laodicea, however, comes out of Philadelphia, but it is one step behind Philadelphia. These four churches will remain until the Lord Jesus comes again.
　Laodicea is a distorted Philadelphia. When brotherly love is gone, Philadelphia immediately turns into the opinions of many. This is the meaning of the word Laodicea. Laodicea was a city whose name came from a Roman prince, Entiochus. He had a wife whose name was Laodios. He took his wife’s name, dropped the os and added kea or cea to become Laodikea or Laodicea. Lao in Greek means “many people” and dikea or dicea means “opinion.”
　As soon as Philadelphia becomes degraded, the “brothers” become the “many people,” and its “brotherly love” becomes “the opinions of the many.” Love has degenerated into opinion. Brotherly love is something living, but the opinion of many people is something dead. When brotherly love is lost, the Body relationship is lost. The fellowship of life is cut off as well, leaving only the opinion of men. The opinion of the Lord is lost, and the only things left are the vote of the majority, ballots, and the show of hands. Once Philadelphia falls, it becomes Laodicea.
　
２
　
Lukewarmness and Spiritual Pride
　Revelation 3:15 says, “I know your works, that you are neither cold nor hot; I wish that you were cold or hot.” This is the characteristic of Laodicea. Verse 17 says, “Because you say, I am wealthy and have become rich and have need of nothing, and do not know that you are wretched and miserable and poor and blind and naked.” These are the characteristics of Laodicea. In the eyes of the Lord, the characteristics of Laodicea are lukewarmness and spiritual pride. It is bad enough for it to say, “I am wealthy,” but it continues, saying, “and have become rich.” The two statements are evil enough, yet it goes on to say that it has “need of nothing.” In the eyes of the Lord it is “wretched and miserable and poor and blind and naked.” Where does spiritual pride come from? It comes from history. Some were once rich and they think that they are still rich. The Lord was once merciful to them, and they remember their history. But now they have lost that reality.
　
３
　
The Life That Was Present Being Lost Today
　There is hardly any person in Protestantism today who boasts of his own spiritual riches. I have met many Protestant leaders overseas as well as Protestant pastors in China. They all say, “We are poor! We are poor!” It is hard to find a proud person in Sardis. There is only one group of proud people—those who were Philadelphia and who had once kept God’s word and not denied His name. Yet the life which they once had is lost. They still remember their history, but they have lost their former life! They remember that they were once wealthy and had become rich and had need of nothing. But they are now poor and blind! There is only one group of people who can boast of their riches—fallen Philadelphia, the Philadelphia which has lost its power and life.
　
４
　
Learning to Humble Ourselves before God
　Brothers and sisters, if you want to continue in the way of Philadelphia, remember to humble yourselves before God. Sometimes I hear some brothers say, “God’s blessing is with us.” God’s blessing is with us, but we must be careful when we say this. As soon as we are not careful, we have the flavor of Laodicea: “We are wealthy and have become rich and have need of nothing.” Let me say that the day we take this position, we have become Laodicea.
　Please bear in mind that we have nothing that we have not received. Those around us may be full of death, but we do not need to be conscious of the fact that we are full of life. Those around us may be poor, but we do not need to be conscious of the fact that we are rich. Those who live before the Lord will not be conscious of their own riches. May the Lord be merciful to us that we may learn to live before Him. May we be rich and yet not know that we are rich. It was better for Moses not to know that his face was shining, even though it did shine! Once a person knows himself, he becomes Laodicea, and the result is lukewarmness. Laodicea means to know everything, but in reality to be fervent about nothing. In name it has everything, but it cannot sacrifice its life for anything. It remembers its former glory but forgets its present condition before God. Formerly, it was Philadelphia; today it is Laodicea.
　
Ⅱ
　
CHOOSING FOR OURSELVES THE PATHWAY OF THE CHURCH
　Today I present these four churches to us all. The last three came out of Roman Catholicism, and all four will remain until the Lord Jesus comes again. Today every child of God has to choose the pathway he should take with regard to the church. Do you want to be a Roman Catholic? Do you want to be a Protestant? Do you want to follow the oneness of Roman Catholicism? Do you want to follow the many denominations of Protestantism? Or do you want to take the way of Philadelphia? Or were you once Philadelphia but are now living in the shadow of history and boasting of your former glory, thus becoming Laodicean? When a person becomes proud, forsakes the way of life, and neglects reality, while reminiscing on his history and his own riches, the only thing left will be the opinions of many. Among such ones there can only be discussion and consensus. It appears to be a democratic society but bears no resemblance to the Body relationship. If you do not know the binding, authority, and life of the Body, you do not know brotherly love.
　These four churches will remain with us. We must be faithful to continue in Philadelphia. Do not be curious about Roman Catholicism. Those who are curious will always suffer loss. Do not touch the denominations in Protestantism. This is not God’s way. The Bible shows us clearly that the Protestant movement as a whole had God’s blessing, but that there are also many things which the Lord condemns and rebukes. We do not need to delve into these things or ask about them.
　We must learn to stand on the ground of Philadelphia. Always keep the Lord’s word and never deny His name. Hold fast the brotherly stand and never be proud! Do not be proud in the face of Catholicism, Protestantism, or the denominations. Once you are proud, you become Laodicea and are no longer Philadelphia! As soon as you show your pride before them, you are no longer Philadelphia but Laodicea. Which way do you want to take? May God bless His children and may the brothers take the upright path with regard to the church.
　The God-ordained pathway for the church is the way of Philadelphia. I may not have tens of thousands of cases to prove that the best of God’s children speak the same thing and take this same way. But I have hundreds of cases to prove what I am saying. Once the general issue of Protestantism is settled, we need not nit-pick the minor issues. Similarly, once the overall issue of Roman Catholicism is settled, we do not have to be so concerned about its minor issues. The Roman Catholic Church has twenty-one different organizations in China. There is no need to involve ourselves with the Catholic Church, and there is no need to learn about the organizations of its different daughters. Once the overall issue of Roman Catholicism is settled, these twenty-one organizations are no longer a problem. Likewise, once the general issue of Protestantism is settled, we do not need to deal with all of its fifteen hundred denominations one by one.
　The Lord’s way is unique. It is the way of Philadelphia. Walk on this way, but be careful not to be proud. Once we take the way of Philadelphia, the greatest temptation is to become proud and say, “We are better than you are. Our truths are clearer than yours, and we understand them better than you do! We have only the Lord’s name and we are different!” Once we become proud, we fall into Laodicea. Those who follow the Lord have no pride. The Lord will spew the proud ones out of His mouth. May the Lord be merciful to us! This is a warning to all of us: We must not be proud in our speaking! A person must live before the Lord continually before he can refrain from proud words. Only those who live before God continually will not consider themselves rich. Only they will not be proud!
 
　　读经：启示录二至三章：从略。
 
　Scripture Reading: Rev. 2—3
　　在启示录二至三章里有七个教会。这七个教会，都是当约翰写启示录时，在小亚细亚的七个教会。那时在小亚细亚有很多的教会，但是神从小亚细亚这么多的教会当中，特别拣选出这七个教会来。神的目的，乃是要将这七个教会拿来作预言的教会。因为一章三节告诉我们说，这一本书是预言。所以神就拣选这七个教会，预言说，教会的道路在地上到底是怎样的。

　　我们为什么要特意读启示录二、三章呢？这有很大、很深的缘故。因为神在这两章里给我们看见，教会在二千年来到底要经历什么；也给我们看见，什么种的教会是祂所定罪的，什么种的教会是祂所喜欢的。所以，我们非明白启示录二、三章不可。只有当我们明白启示录二、三章之后，我们才知道到底教会的道路要如何；才知道我们该在什么种的教会里，作什么种的人，才能讨主的喜悦。启示录二、三章是说到教会的道路，注意的说到教会的事要怎么作才能讨主喜欢。如果我们不明白启示录二、三章所记载的事，我们就不能作一个好的基督徒。
 
　There are seven churches in Revelation 2 and 3. These churches were seven actual churches in Asia Minor at the time John wrote the book of Revelation. At that time there were many churches in Asia Minor, but God chose only seven for prophetic representation. Revelation 1:3 tells us that this book is a prophecy. Therefore, God chose these seven churches as a prophecy to foretell the pathway the church takes on the earth.

　Why must we spend time to study Revelation 2 and 3? A great and profound reason for studying these chapters is that these two chapters reveal the history of the church during the following two thousand years. They also show us what kind of church God condemns and what kind of church He approves. This is why it is imperative to read Revelation 2 and 3. Only through the study of these two chapters can we understand the pathway of the church, the kind of church we should be in, and the kind of person we should be to please the Lord. The subject of Revelation 2 and 3 is the way of the church. In particular, these chapters tell us what the church should do in order to please the Lord. We cannot be good and proper Christians unless we understand Revelation 2 and 3.
　　这里有七个教会。第一个教会是以弗所，乃是指着第一个世纪末了时候的教会，就是写启示录时候的教会。约翰写启示录时，教会的光景就像第一个教会──以弗所一样。
 
　There are seven churches. The first is Ephesus. The church in Ephesus refers to the period of church history during the end of the first century, when the book of Revelation was written. When John wrote the book of Revelation, the condition of the church was like that of the first church—Ephesus.
　　第二个教会是士每拿，乃是在约翰去世之后，从第二世纪起，到第四世纪起头的时候，教会受到罗马帝国十次大逼迫的情形。士每拿，是教会受逼迫的情形，从使徒以后一直到康士坦丁接受基督教为止。在那一段时间，我们看见教会大大受逼迫。士每拿教会是预言那一段教会的历史。
 
　The second church is Smyrna. The church in Smyrna is a picture of the condition of the church under ten periods of persecution in the Roman Empire from the second century after John’s death to the early part of the fourth century. Smyrna depicts the condition of the church under persecution from the time after the apostles up to the time Constantine accepted Christianity. During this period of time, the church suffered great persecution. The church in Smyrna is a prophetic description of church history during that period of time.
　　第三个教会就是别迦摩教会。在第四世纪起头，就是主后三百十三年，康士坦丁起首接受基督教作国教那一段时候的教会，叫作别迦摩。别迦摩（Pergamos）这一个字，gamos是结婚的意思。比方说，polygamy意思是两个以上的多妻的结婚制。英文的这一个字，就是根据于希腊文的gamos。“迦摩”就是结婚。“别迦摩”的意思，就是“注意啊！现在结婚了。”
 
　The third church is the church in Pergamos. It began with Constantine’s acceptance of Christianity as the state religion at the beginning of the fourth century in A.D. 313. The root gamos means “marriage.” For example, the English word polygamy comes from the Greek root gamos; it means a marriage that involves more than one wife. Pergamos means “Attention! Now there is a marriage.”
　　这七个教会，头三个都已经过去了，从第四个起，是一直在那里产生。第四个已经产生了，第五个、第六个、第七个，也已经产生了！所不同的在这里：第一个过去就是第二个。第二个过去就是第三个。第三个过去就是第四个。第四个不过去而有第五个，第四个和第五个接在一起。从第四个产生第五个，可是第四个还存在。从第五个产生第六个，而第四个、第五个还是存在。第六个产生第七个，而第四个、第五个、第六个还是存在。
 
　The first three churches have passed away. The fourth church and those after it still exist. The fourth, fifth, sixth, and seventh are all with us today! The difference between the first three churches and the last four is that each of the first three churches appears only after the previous one has disappeared. Thus, the second church appears after the first one has disappeared, and the third church appears after the second one has disappeared. After the third church we have the fourth. But the fourth does not disappear before the fifth appears; both the fourth and the fifth exist simultaneously. The fifth church comes out of the fourth, yet the fourth one does not disappear. In the same way the sixth church comes out of the fifth, yet both the fourth, fifth, and sixth exist simultaneously. By the time the sixth produces the seventh, all four churches—the fourth, fifth, sixth, and seventh—exist simultaneously.
　　启示录二、三章的七个教会，头三个和末了四个分作两组。头三个已经过去了；末了四个，今天都存在，一直等到主耶稣再来。

　　所以，对于推雅推喇有这样的预言说，“直等到我来。”二章二十五节：“但你们已经有的，总要持守，直等到我来。”所以推雅推喇的教会要继续到主来。撒狄的教会也要继续到主来。三章三节：“所以要回想你是怎样领受，怎样听见的；又要遵守，并要悔改。若不儆醒，我必临到你那里如同贼一样；我几时临到，你也决不能知道。”这就告诉我们说，撒狄的教会，要继续到主耶稣再来。非拉铁非的教会，也要继续到主耶稣再来。因为三章十一节说，“我必快来，你要持守你所有的，免得人夺去你的冠冕。”老底嘉的教会是末了的一个教会，是教会在地上的末了一个。三章二十一节：“得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一般。”你看见说，这一个教会自然是末了的一个教会，继续到主耶稣再来。头三个教会没有主再来的应许，后四个教会有主再来的应许，定规是继续到主耶稣再来。
 
　The seven churches in Revelation 2 and 3 are divided into two groups. The first three have disappeared, but the last four are still with us today. They will continue until the second coming of the Lord Jesus.

　With Thyatira, there is the prophecy, “Until I come.” Revelation 2:25 says, “Nevertheless what you have hold fast until I come.” This shows us that the church in Thyatira will continue until the Lord’s coming. The church in Sardis will continue until the Lord’s coming as well. Revelation 3:3 says, “Remember therefore how you have received and heard, and keep it and repent. If therefore you will not watch, I will come as a thief, and you shall by no means know at what hour I will come upon you.” This tells us that the church in Sardis will continue until the Lord Jesus’ second coming. The church in Philadelphia will continue until the Lord’s second coming because verse 11 says, “I come quickly; hold fast what you have that no one take your crown.” The church in Laodicea is the final church on earth. Verse 21 says, “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.” This church is the final one and will naturally remain until the Lord Jesus’ second coming. The first three churches did not receive any promise of the Lord’s coming, but the last four all received a promise of the Lord’s coming. They will surely remain until the Lord Jesus comes again.
　　所以，今天我们在神面前要好好的把这四个教会看一下。这样我们才能知道说，我们作神儿女的路，到底如何？如果今天有四种不同的教会在地上，都一直继续到主耶稣再来，那么一个神的儿女，他对于教会的关系到底该如何？你该从这四个教会很小心的拣选才可以。不然的话，你在一个教会里，而那一个教会是主所不喜悦的，是主所定罪的，那么你在主面前就有很大的亏损。所以，我们要来看后面的四个教会。
 
　Today we will consider these four churches carefully before the Lord. This will show us the pathway we should take as children of God. If there are four different kinds of churches on earth today and if all of them continue until the Lord comes again, what kind of attitude should a child of God have in regards to these churches? We must choose carefully from among these four churches. If we choose a church which is not well pleasing to the Lord and which the Lord condemns, we will suffer a great loss before the Lord. This is why we have to spend some time to look at the last four churches.
　　第四个教会是推雅推喇。当罗马的该撒接受基督教作国教的时候，他就高举基督教，用政治的力量来扶持基督教。从前罗马帝国是用政治的力量压迫基督教，现在是用政治的力量扶持基督教，作基督教的后盾。结果基督教不只与世界结婚，并且在世界上被高举。推雅推喇这一个字，有一个意思是高楼，或者高塔。她现在变作在世界上被人看见、被人敬仰、被人崇拜的一个高楼了。
 
　The fourth church is Thyatira. After the Caesar of Rome accepted Christianity as the state religion, he promoted Christianity and propped it up with his political power. Prior to this, the Roman Empire exercised its political power to suppress Christianity. Then it began to exercise its political power to support Christianity. Consequently, Christianity was not only married to the world but even exalted above the world. One meaning of the name Thyatira is “a high tower.” The church has now become a high tower in the world, one that is seen, respected, and worshipped.
　　所有读圣经的人都公认说，推雅推喇教会，就是罗马教（天主教）。罗马教，就是教会与世界联合，结果使教会在世界里得着地位，得着相当高的地位。这里面的难处在哪里呢？就是出了一个女先知。这一个女人叫作耶洗别，她在那里教导神的仆人，教会受她的辖管，教会受她的支配。所以罗马教的难处，就像马太十三章第四个比喻所说的，一个女人把面酵藏在三斗面里。圣经是把这一个女人拿来代表罗马教。
 
　All Bible readers agree that the church in Thyatira signifies the Roman Catholic Church. The Roman Catholic Church is a union of the church with the world. The result is that the church is elevated in the world. One intrinsic problem with this is that a prophetess is produced out of this union. This woman is called Jezebel, who assumes the role of a teacher among God’s servants. The church is turned over to her rule and control. The problem of the Roman Catholic Church is the problem described in the fourth parable in Matthew 13, where a woman takes the leaven and hides three measures of meal in it. In the Bible this woman signifies the Roman Catholic Church.
　　这一个女人怎样作呢？二章二十节说，“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。”耶洗别有两个基本的大罪：一个是行奸淫，一个是吃祭偶像之物。这两个都是该革除的罪。耶洗别的教训，是主所责备的！

　　二十一节至二十三节：“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。我又要杀死她的党类，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。”推雅推喇教会，跟耶洗别的教训，有两个特点：一个是行奸淫，一个是拜偶像。奸淫，在圣经里的意思，就是混乱。人混乱就犯奸淫。在这里你看见说，罗马教和世界混乱。
 
　What does this woman do? Revelation 2:20 says, “But I have something against you, that you tolerate the woman Jezebel, she who calls herself a prophetess and teaches and leads My slaves astray to commit fornication and to eat idol sacrifices.” Jezebel has two chief sins: One is fornication, and the other is eating sacrifices offered to idols. These two are sins that are worthy of excommunication. The Lord rebuked the teachings of Jezebel.

　Verses 21 through 23 say, “And I gave her time that she might repent, and she is not willing to repent of her fornication. Behold, I cast her into a bed, and those who commit adultery with her, into great tribulation, unless they repent of her works; and her children I will kill with death; and all the churches will know that I am He who searches the inward parts and the hearts; and I will give to each one of you according to your works.” The church in Thyatira and the teachings of Jezebel have two characteristics: One is fornication, and the other is idol worship. In the Bible fornication means mixture. For a man to be in a mixture means that he is involved in fornication. Here we see that the Roman Catholic Church is mixed up with the world.
　　全世界所有的宗教，都有他们特别的女神。佛教有观音，希腊人拜金星（Venus）。罗马人继续于希腊之后，也相信女神。他们在基督教里找不到女神，所以就把童贞女马利亚，当作基督教的女神。名字是马利亚的名字，其实是希腊的女神。这就是行奸淫、混乱。
 
　Every religion of the world has its goddess. Buddhism has Kuan Yin, and the Greeks worship Venus. The Romans took this practice from the Greeks and worshipped goddesses. They could not find a goddess in Christianity, so they took the virgin Mary to be their goddess. In name they called her Mary, but in actuality she was treated like the Greek goddess. This is fornication and mixture.
　　罗马人有许多是拜太阳的，他们每年十二月二十五日替太阳作生日。因为十二月二十二日，乃是一年当中最短的一日，就是冬至。过了三天之后，就起首日长夜短。所以拜太阳的人，就把十二月二十五日当作太阳生日。这是他们一个大的节期。许多人相信主之后，看见那些不信主的朋友很热闹的过节，而基督徒冷冷清清的没有事情作，就出了一个花样，说主耶稣是真的太阳，所以十二月二十五日是主的生日，这一日就变作圣诞节。以名字来说，圣诞节是基督教的，以事实来说，这一个日子是太阳教的。请你们记得，这一个在神面前是行奸淫，是混乱。他们把太阳教里的东西，拖到基督教里来了。
 
　Many Romans worshipped the sun and celebrated the birthday of the sun on December 25 every year. December 22 is the shortest day of the year. After December 22, days begin to grow longer and nights become shorter. The sun worshippers regarded December 25 as the birthday of the sun, and they had a great festival. After many of them were converted, they came up with an idea when they saw their unbelieving friends celebrating the festival with great alacrity, while they had no celebration. They claimed that the Lord Jesus was the true sun and that December 25 should be the birthday of the Lord. Consequently, they made this day Christmas Day. The only thing that is Christian about Christmas is the use of Christ’s name in its name. In fact, it belongs to the sun religion. Please bear in mind that this is fornication before God; it is a mixture. The worship of the sun is mixed up with Christianity.
　　教会是神的殿。在旧约的时候，神的殿是用木头，特别是石头造的。到了新约之后，你看见神自己把那一个殿拆毁了，一块石头也不留在石头上。今天这一个殿呢？乃是一切相信主的人。我们的身体就是圣灵的殿。但是，今天罗马教又去盖高大的房子。希腊人对于艺术的建筑，是有特长的。罗马人继续在希腊人之后，对于建筑也非常有研究，很会造艺术的建筑物。他们觉得，所有的神都有他的庙，只有基督徒没有殿，没有可以给人参观的，所以就离开了使徒的教训，去造高大的房子。全世界没有第二种建筑物能比得上基督教的礼拜堂。他们把礼拜堂称作神的殿。不管是米兰的礼拜堂也好，不管是罗马的圣保罗堂也好，不管是巴黎的大礼拜堂诺所单（Nortre Dame）也好，都是大的建筑，而说是神的殿。请记得：这一个思想是从外教来的，从外教的庙转过来变作基督教的殿。话是用基督教的说法，事实上是外教人的东西。基督教跟着外教人起头行淫乱。
 
　The church is the temple of God. In the Old Testament the temple of God was built partly with wood and mostly with stone. In the New Testament age God allowed the temple to be destroyed, not leaving one stone upon another. Where is the temple today? All those who believe in the Lord today are the temple of God. Our body is the temple of the Holy Spirit. Yet today the Roman Catholic Church has built tall and imposing buildings. The Greeks were skillful at fine architecture. The Romans continued the Greek tradition and devoted much time to the study of architecture. They were also very good at artistic edifices. They felt that all the gods had their own temple, and Christianity had nothing for the eyes to admire. They forsook the teaching of the apostles and built big and handsome buildings. No other edifices in the world can be compared to the cathedrals of Christianity. Men call these cathedrals the temples of God. The cathedrals in Milan, St. Paul’s Cathedral in Rome, and Notre Dame in Paris are all high buildings that men call temples of God. Please bear in mind that this thought is pagan in its source. Men turned the pagan temples into temples of Christianity. They consider these buildings as Christian buildings, but in fact they are pagan edifices. Christianity has committed fornication and has followed after pagan people.
　　在新约里，所有神的儿女都是祭司，是儿女就是祭司。凡一切相信主耶稣的人，都在神面前作祭司，事奉神。但是罗马教看见犹太教里有祭司作居间的阶级，他们就把罗马教的信徒分作两等，把旧约圣经里犹太教祭司的制度带到新约的教会里来。有一等人就穿上祭司的衣服，戴上祭司的帽子，凡圣经里祭司所有的一切，都挂在神甫身上。旧约的祭司怎样打扮，他们也照样打扮。不只如此，他们还加进去许多例外的东西。他们不只效法犹太教，并且把希腊教、罗马教庙里许多的东西，也带到基督教里来了。他们把神所规定的改了。这是犯奸淫。奸淫，在圣经里的意思就是混乱。
 
　Every child of God in the New Testament is a priest. As long as he is a child, he is a priest. In the eyes of God all those who believe in the Lord Jesus are priests and all of them serve Him. But the Roman Catholic Church, realizing that the priests in Judaism effectively served as an intermediate class of people, divided the Roman Catholic believers into two classes and introduced the Old Testament Judaistic concept of the priesthood into the New Testament church. One class of people puts on priestly gowns and priestly caps. Everything that the Bible describes about the priesthood was applied by the Roman Catholic Church to their priests. Catholic priests dress themselves in the same way that Old Testament priests did. They also add much paraphernalia. They have not only borrowed from Judaism but also have brought many things from the Greek religion and Roman temples into Christianity. They have changed God’s ordained way. This is fornication. In the Bible fornication means confusion.
　　不只这样，还有香烛、灯台、香炉等，都是旧约的东西，他们都拿来。就是外教的东西，他们也拿来。这没有别的，这就是犯奸淫。他们把外教的东西、拜偶像的东西、迷信的东西、罗马人所说奥秘的东西都拿来，加上一个名字，叫作基督教的东西。这不是基督教，这是大混乱！
 
　This is not all. The Roman Catholic Church introduced things such as candles, lampstands, censers, etc., which belong to the Old Testament. Even pagan objects were brought in. This is altogether fornication. Paganism, idolatry, superstition, and Roman mysteries were all Christianized. This is not Christianity but a great confusion!
　　他们不只是混乱，神还指责他们拜偶像。你觉得希奇么？神指责教会拜偶像！的的确确，教会是在那里拜偶像。旧约的时候，人拜铜蛇。在罗马教里，人拜主耶稣的十字架，他们告诉人说，那个十字架被找着了。他们用那一个十字架的木头，作了好多小的十字架，给人来拜。主耶稣是神，神是没有形像的，但是他们作出神的形像来拜。他们作出马利亚的形像来，作出彼得的形像来，作出马可的形像来，全地上充满了形像！当然偶像有作得好看的，有作得不好看的，这是由于文化高低的关系。文化高的，偶像作得好看；文化低的，偶像作得不好看。但偶像总是偶像。在他们的礼拜堂中充满了偶像！天主教的人祷告的时候，不是祷告给天上的神听，乃是在偶像面前点蜡烛之后画十字架。父，有他们所作的偶像；主耶稣，有他们所作的偶像；马利亚，有他们所作的偶像；保罗，有他们所作的偶像；彼得，有他们所作的偶像。历世历代以来受苦的信徒、殉道的信徒，都有他们的偶像。历世历代以来，一直到今天，教会里如果有特出的人死了，他们就封他作圣徒，也有偶像。这些偶像，是他们所作所拜的。
 
　God rebuked Thyatira not only for its mixture but also for its idolatry. How strange it is that God would rebuke His own church for idolatry! The church was indeed involved with idolatry. In the Old Testament men worshipped the brass serpent. In the Roman Catholic Church men worship the cross of the Lord Jesus. Roman Catholicism claims that it has found the actual cross, and many small crosses have been made from the wood of this cross. Men worship these objects. The Lord Jesus is God, and God has no image. Yet these men made an image of God and worshipped it. They also made images of Mary, Peter, and Mark. Eventually, the whole earth is full of their images! Because of differences in culture, some idols are very sophisticated, while others are crude. Those in advanced civilizations create beautiful images, while those in more backward civilizations have only crude objects. But they are all idols. Their cathedrals are full of idols! When Catholics pray, they do not pray to God in heaven. Rather, they light candles in front of idols and make gestures in the form of crosses before them. They have images of the Father, the Lord Jesus, Mary, Paul, and Peter. They have images of all the suffering saints and the martyrs throughout the ages. Down through the ages, and even today, when prominent individuals in the church die, the Roman Catholic Church canonizes them and makes images of them. These idols are then manufactured and worshipped by all.
　　还不只，许多殉道者的骸骨，也是他们敬拜的对象。有一个殉道者的一只脚，有一个殉道者的一根骨头埋在那里，他们就来跪拜它们。你们如果不认识罗马教，你们就不知道罗马教的偶像有多少。你们如果认识罗马教，你们就知道在罗马教里，完全充满了偶像。

　　推雅推喇的教会就是代表罗马教。推雅推喇的教会，有两个基本的罪，一个是犯奸淫，就是把许多外邦人的东西带到教会里来。还有一个是拜偶像，就是在教会里造出许多的偶像。
 
　This is not all. Even the bones of many martyrs have become objects of worship. If anyone dug out a leg or a bone of a martyr, the Roman Catholic Church would gather around it and worship it. Unless one is well informed about the religion, he cannot guess how many idols there are in Catholicism. Those who are familiar with Roman Catholicism know that it is literally filled with idols.

　The church in Thyatira signifies the Roman Catholic Church. The church in Thyatira has two fundamental sins. One is fornication, that is, the introduction of heathen things into the church. The other is idolatry, which is to make idols out of many things in the church.
　　所以这一个教会乃是神所定罪的教会。所以主就对罗马教里的人说，“我的民哪！你们要从那城出来，免得与她一同有罪，受她所受的灾殃。”（启十八4）神不悦纳人在罗马教里。

　　按启示录二、三章来说，推雅推喇是第四个教会。这一个教会乃是继续在别迦摩之后。以弗所过去了，士每拿也过去了，别迦摩也过去了。推雅推喇来了，但没有过去，一直要继续到主耶稣再来。她是第四个教会，但是她要继续到主耶稣再来，她不停止。我们相信神的人，作神儿女的人，要尽力量不去摸罗马教的东西。千万不要摸这些不洁净的东西。你摸它，你要受它的影响。我记得潘汤先生（D. M. Panton）说一句话：“因为他们的书里面的错误是这么多的缘故，所以你读的时候，就不觉得是错的。”因为这么多都是错的，一件一件都是错的，所以你没有法子来分别，你的头脑弄糊涂了！所以我们不能跟从罗马教！
 
　This church is condemned by God. To those in the Roman Catholic Church the Lord says, “Come out of her, My people, that you do not participate in her sins and that you do not receive her plagues” (Rev. 18:4). God is not pleased with those who remain in Roman Catholicism.

　According to Revelation 2 and 3, Thyatira is the fourth church. This church comes after Pergamos. Ephesus, Smyrna, and Pergamos have all passed away. Thyatira appears after them and still remains. It will be with us until the Lord Jesus comes back. It is the fourth church, but it will continue until the Lord Jesus comes again. As believers and as God’s children, we must not touch anything that has to do with Catholicism. Never touch these unclean things. You will be affected by them once you touch them. I remember D. M. Panton once said, “The errors in their books are so numerous that one hardly realizes that they are errors at all.” It is hard for a person to distinguish right from wrong because so many things are wrong, that is, in item after item one finds nothing but error. This confuses the mind! Hence, we can never go the way of Roman Catholicism!
　　第五个教会是撒狄。撒狄这一个教会，是恢复的教会，或者说是余剩的教会（thatremains），也可以说，这是一个剩下来的教会。这一个教会，乃是继续在推雅推喇之后。不过推雅推喇没有停止。撒狄继续在推雅推喇之后，并不是代替推雅推喇。
 
　The fifth church is Sardis. Sardis is the recovered church or the church that remains. We can say also that this is the church which is left behind. This church comes after Thyatira, but Thyatira does not disappear. Sardis comes after Thyatira, but it does not replace Thyatira.
　　撒狄的情形乃是这样：“我知道你的行为，按名你是活的，其实是死的。你要儆醒，坚固那剩下将要衰微的；因我见你的行为，在我神面前，没有一样是完全的。…然而在撒狄你还有几名是未曾污秽自己衣服的。”（三1~4）撒狄的特点就是说，按名是活的，其实是死的。
 
　The condition of Sardis can be seen from the words, “I know your works, that you have a name that you are living, and yet you are dead. Become watchful and establish the things which remain, which were about to die; for I have found none of your works completed before My God....But you have a few names in Sardis who have not defiled their garments” (3:1-2, 4). The characteristic of Sardis is that it has a name that is living and yet is dead.
　　继续在罗马教之后的是更正教。撒狄代表所有的更正教。撒狄虽然包括改教，但不代表改教，撒狄是代表更正教。

　　当罗马教的势力还存在的时候，罗马教变得非常专制、非常残暴，结果欧洲各国受不了罗马教的压迫，因此发生改教的运动。改教的时候，你看见有两种不同的势力出来，一种是出乎神的，一种是出乎人的。

　　出乎神的部分，你看见路德马丁出来，一个人站在那里反对教皇，反对神甫，反对所有的主教，也反对整个的罗马教。你看见说，在那个时候，神让人有一本公开的圣经可以读，神给人看见因信可以称义。在那一个时候，有许多爱主的人，在各地起来改教，用他们的性命来作自己所见证的道的印记。他们受罗马教的压迫、残害，但是他们相信主所要作的是恢复。所以，他们在那里牺牲一切，在那里作所谓改教的工作。圣灵在那时大大的作工，叫人忠心，叫人事奉。圣经被解开，叫人能够看见光。那时各处得救的人也加增。他们宣告说，不是凭着自己的行为，也不是靠着祭司，乃是倚靠神。这实在是圣灵一个大的工作！

　　当路德改教的时候，有许多的政权，因为和罗马教反对的缘故，就利用改教来达到他们政治的企图。因此改教不只是一个宗教的改教，并且变作一个政治的改教。这也是因为罗马教不只有宗教的势力，也有政治的势力，因当时罗马教辖管了整个的欧洲。改教本来是宗教的问题，可是因有各国的君王、各国的大臣、各国的政治家，要趁这个机会摆脱罗马教的辖管，而变作独立的国家，所以就有了政治的改教。本来他们所在的国家的教会是罗马管的，他们所在的国家的政府也是罗马管的。今天他们所在的国家的教会脱离了罗马，他们所在的国家的政府就也脱离了罗马。
 
　Protestantism comes after Roman Catholicism. Sardis signifies all of Protestantism. Though Sardis includes the Reformation, she is not a picture of the Reformation but a picture of the whole of Protestantism.

　At the zenith of its power, Roman Catholicism became an autocratic and evil system. The Reformation took place during a time in which the nations in Europe could no longer tolerate Catholicism’s suppression. During the Reformation, however, two kinds of forces were at work: One was of God, while the other was of man.

　In the part that was of God, there was Martin Luther. He stood alone against the priests, the bishops, the pope, and the entire Roman Catholic Church. At that time God gave men an open Bible and revealed to them the truth of justification by faith. Lovers of Christ rose up in all corners and brought in the Reformation. They sacrificed their own lives for the Lord as a seal to the word of their testimony. Although they were persecuted by the Catholic Church, they continued in their faith in the Lord’s recovery work. They sacrificed everything to uphold the Reformation. The Holy Spirit moved in a prevailing way and produced many faithful servants. The Bible was opened up and men began to see light; men and women everywhere were enlightened about their salvation. They declared that they would no longer trust in their own work or in the priests for their salvation but would put their trust solely in God. This indeed was a great work of the Holy Spirit!

　While Luther was struggling for the Reformation, many political powers, who were critical of the Roman Catholic Church, tried to take advantage of the Reformation and achieve their own political goals. The Reformation became a political reformation as well as a religious reformation. Part of the reason was that Roman Catholicism was armed with not only religious power but also political power. At that time the Roman Catholic Church ruled over the whole of Europe. The Reformation was originally a religious movement. However, kings, rulers, and politicians of many countries seized this opportunity to free themselves from the tyranny of Rome and to declare their independence from Rome. This is the reason behind the political reformation that took place. Formerly, both church government and civic government were under Rome. Now both church and nations freed themselves from Rome.
　　所以，改教变成是教会和世界联合起来打倒罗马教的一个运动。不光是教会反对推雅推喇，也是政治反对推雅推喇，利用同一个机会来发动。结果你就看见说，有所谓的国立教会产生。德国有信义会，瑞典有信义会，英国有安立甘会，荷兰有所谓的荷兰更正教会等等，都是国立的教会。
 
　In the end the Reformation became a united front of the church and the world against Roman Catholicism. Not only was the church against Thyatira, but the political powers were against Thyatira as well. The two seized the opportunity to stage a simultaneous revolt against the Catholic Church. As a result, state churches were formed. In Germany and Sweden there is the Lutheran Church. In England there is the Anglican Church, and in Holland there is the Dutch Reformed Church, etc. All of these are state churches.
　　当时有许多神的子民，完全是为着要脱离罗马教的奸淫，要脱离罗马教的拜偶像而出来的。可是因为有了政治的力量帮助他们，叫他们改教改得更容易。他们当时受了这个外来的力量，乃是由于无知，结果他们设立新的教会的时候，就效法了罗马教。罗马教是政治和宗教合在一起的教会，更正教所设立的教会也是政治和宗教合在一起的教会。
 
　In the beginning of the Reformation, many of God’s people came out of Catholicism because they wanted to be freed from its fornication and idolatry. But their reformation was fueled by political power. In their ignorance they accepted the help of outside power. By setting up new churches, they repeated the mistake of the Roman Catholic Church. In Catholicism we find a church where politics and religion are married. In setting up their own churches, the Protestants also combined politics with religion.
　　当时的信徒脱离了罗马教，如果他们回到新约的圣经里去，他们就要看见说，教会乃是神的子民，在地上是一个无倚无靠的团体。可是他们当时这个光不够，同时那时有许多人又利用他们，结果就设立了所谓的国家教会。如果那些信徒是在德国，就成立了一个德国的国家教会，凡是德国的人都是这一个教会里的人。在英国，他们设立了一个安立甘会，凡生下来是英国人的，就可以请英国的牧师来替他施洗。按国立教会的规矩，国的范围有多大，教会的范围也有多大。不只信主的人能在教会里，就是所有那一个国家的国民，都能够受洗在教会里。国立教会按名是活的，其实是死的。这话，就是这样来的！
 
　If the believers who left the Roman Catholic Church had turned back to the New Testament, they would have seen that the church is God’s people and that it is a society that does not derive its support from anyone. But their light was not strong enough. Many forces around them tried to take advantage of them. As a result, they formed the so-called state churches. The believers in Germany formed the German state church, and all German citizens became members of this church. In England there was the Anglican Church. Anyone born in England was qualified to be baptized by an Anglican priest. According to the definition of the state church, the boundary of the church is the boundary of the state. Not only are believers included in the church, but all the citizens of the land are qualified to be baptized in the church as well. In name, the state church is living. Actually, it is dead. This is how the state churches came into being.
　　更正教的特点，就是世界和教会混在一起。本来是普遍的混在一起，现在是一个国家一个国家的混在一起。本来是罗马教管理了整个世界，今天有了一个国家，一个国家独立的教会。一个国家，有一个国家的教会。所以，你就看见说，神的子民在里面，不是神子民的也在里面，两个调和在一起。按名是活的，其实是死的！这是更正教的光景。
 
　Protestantism is characterized by a mixture of the world with the church. Prior to this, the mixture was universal; then it became localized country by country. Originally, the Roman Catholic Church ruled the entire world. Then independent churches sprang up in each country, and every country had its own church. The church became identified with God’s people as well as those who were not His people; it became mixed. In name it is living, and yet it is dead! This is the condition of Protestantism.
　　但是，这并不拦阻在更正教里出来许多大的人。因为在更正教里，还有许多人的确是有名的属灵人，是神所用的。所以主说，“然而在撒狄你还有几名是未曾污秽自己衣服的；他们要穿白衣与我同行；因为他们是配得过的。”这一个也是更正教的历史，这一个也是更正教的特点。就是说，一面名是活的，其实是死的；一面一直出伟大的属灵人，是单独的，不是团体的。乃是说“有几名”，一直是有几名，有几名，这就是更正教的特点。
 
　Of course, this did not stop Protestantism from producing many great men. Many truly great spiritual men who were much used by God were found in Protestantism. This is why the Lord said, “But you have a few names in Sardis who have not defiled their garments, and they will walk with Me in white because they are worthy” (3:4). This is the history and characteristic of Protestantism. On the one hand, it is living and yet dead. On the other hand, it produced many great spiritual men. Yet these men were all individuals; they were not a corporate man. Sardis has “a few names.” There are always a few here and a few there. This is the characteristic of Protestantism.
　　更正教起头的历史，乃是国立教会。更正教后来的历史，变作私立的教会。所谓的异议者（Dissenters）（对国立教会意见不同者），起首看见在国立的教会里，人是借着受洗进入的，人不是借着相信进入的。信徒不是用信心作成的，信徒是用受洗作成的；信徒不是信心所产生的，信徒乃是受洗所产生的。所以，有许多人就觉得国立的教会不对，因为人应当在神面前有信心，他才能作神的儿女。
 
　The history of Protestantism began with the state churches. Later we see the development of independent churches through the so-called dissenters (those who held different opinions from the state churches). They began to realize that many joined the state churches through their so-called “baptism,” not through faith. A man did not become a believer through faith but through baptism. Believers were not produced out of faith but out of baptism. Many people were awakened to this error in the state churches. They believed that a man becomes a child of God only after he believes in Him.
　　或者说，他们因看见新的真理，就特别的注意某一个真理；而国立的教会，除了要维持国立这一个机构之外，没有意思要事奉神。所以，自然而然，神在那里兴起一个人，兴起几个人，兴起一班人，让他们看见某一个真理，让他们定规某一件事情为罪，而在那里设立了所谓独立的教会，或者说私立的教会，就是英文的Dissenting Churches，意见不同的教会。这些人受到许多的逼迫，许多的反对。像本仁约翰的故事，就是一个例子。像长老会在苏格兰所受的逼迫，就是一个例子。后来清教徒因受逼迫，到美国去，也是一个例子。后来卫斯理和怀特腓这一班人起来，也是一个例子。神在那里兴起一个人来，兴起两个人来，叫这些人看见特别的真理，来定许多事为罪，而脱离了许多的罪，结果就与国立的教会分开了。
 
　Some of them began to pay particular attention to certain new truths that they discovered. The state churches had no serious intention of doing anything except maintaining their state organizations; they were not serious about serving the Lord. God began to raise men up, a few here or a group there. They began to discover certain truths and condemn certain practices. They began the so-called independent churches or dissenting churches, churches which held different opinions. They suffered much persecution and opposition. The story of John Bunyan is one example of such persecution. There was also the persecution of the Presbyterians in Scotland. The Puritans set sail for America because of persecution. Among such men were John Wesley, George Whitefield, and their groups. God would raise up a person here or there and show him some special truths. He would stand up to condemn certain practices and dissociate himself from these sins. As a result, some separated themselves from the state churches.
　　当他们起头与国立的教会分开的时候，这些分开的人都冒着一个名字，叫作分门别类。这些意见不同而出来的人，都得着一个名字说，他们是分门别类的。实在说起来，分门别类的不是他们，乃是因为国立的教会所包括的太多了！所以神的儿女要跟从主的话，就只得从他们中间分别出来。

　　所以，我愿意你们看见，合一并不在容让罪，合一乃是在审判罪。今天有的人所说的合一，不过是大家都容让一个罪。在这里有一个罪，你也容让、我也容让、他也容让，所有的基督徒都容让，这是合一。大家都容让罪，一点难处都没有。在国立的教会里，有许多东西是不出乎神的。但是，今天一个人的良心被圣灵摸着，起首有感觉而拒绝罪，可是其他的人不拒绝，这一个拒绝的人就有一个罪名说，他是分门别类的人。实际上难处不在看见的人身上，而在看不见的人身上。

　　如果神的儿女都审判，神的儿女就合而为一；神的儿女合而为一，不是根据大家马马虎虎。我们要与主合而为一。神的儿女如果马马虎虎不审判罪，虽然神的儿女有合一，但却与主不合一了。

　　今天在更正教的历史中，神一直兴起一个人、两个人来，叫他们学习认识神的心意，审判某一件事。其余的人或者看不见，或者不要看见，结果，这一个看得见的人，为着顺服神的缘故，就被人称作分门别类的人。今天如果神的每一个儿女都审判罪，都对付不是出于神的，大家都能合一，而且也都能与主合一。请记得，审判错误、审判罪，乃是真实合一的根基。
 
　At the beginning, when these dissenting ones separated themselves from the state churches, they were branded as divisive. Because they held different opinions, they were labeled divisive ones. Actually, they were not the ones who were divisive. The state churches had become too broad; too many categories of people were included. In order for God’s children to follow Him, they had no choice but to separate themselves from these state churches.

　We have to see that oneness is not based on tolerating sins but on judging sins. Today the oneness spoken of by some is based on tolerance of a certain sin. A sin is discovered, and one tolerates it and then another tolerates it. All those who tolerate such sins form a oneness based on tolerance. When everyone tolerates a sin, no one has any problem with anyone else. There are many things within the state churches which are not of God. A person may be touched by the Spirit in his conscience to reject such a sin, but others will not reject it. The one who rejects it then bears the name of a divisive one. Actually, the problem is not with the one who has seen something, but with the ones who have not seen anything.

　If all of God’s children would rise up to exercise judgment, they would be one. The oneness among God’s children should not be based on their oversight. We must first be one with the Lord. If God’s children are careless in judging sin, they may have a oneness among themselves, but they have certainly lost their oneness with the Lord.

　The history of Protestantism shows that God is continually raising up men here and there to seek His heart and to exercise judgment on sin. Others may not see what they see, or they may refuse to see. As a result, the ones who see something are branded as divisive through their obedience to God. If every child of God judged sin today and dealt with everything that is not of God, they would be one with one another and one with the Lord. Please bear in mind that the judgment of sin is the real foundation of our oneness.
　　在更正教的历史里，还有一种情形，就是兴起了一个人，有一个人蒙了恩典，得着了更大的祝福，在第一代里的确是荣耀的日子。等这第一代过去了，在第二代里光景也不错。但是到了第二代末了的时候，人就在那里注意说，我们蒙了神这么多的恩典，应当想法子来保存这一个恩典，应当有一个组织来继续这一个恩典，应当有一个组织来维持这一个恩典。所以到了第二代，或是第三代，组织就进来了。有的时候，甚至在第一代的末了，组织就进来了。

　　他们能相信神给恩典，他们不能相信神保守恩典。他们能相信神给祝福，他们不能相信神继续祝福。结果就有人的信条出来，有人的规矩出来，就有人的办法出来，维持他们所已经得着的祝福。当泉源关闭的时候，池水只会越过越干枯，不会越过越高。到了第三代，情形就相当死，像他们所出来的教会一样。从那一个时候起，神又得另外抓住一个人，抓住几个人，叫他又有新的看见、新的祝福、新的分开、新的恩典。这又是一个复兴的日子。第一代又是充满了祝福，第二代又是起首组织，第三代又起首堕落。
 
　Another phenomenon among Protestants is this cycle: A person is raised up during a certain generation. This person receives much grace and blessing from the Lord; much blessing is manifested in his generation. After his generation passes away, the second generation remains somewhat good. But by the end of the second generation, men begin to pay attention to other things. They begin to say, “We have received so much grace from the Lord; we should think of some means to preserve this grace. We should form an organization to carry on and maintain this grace.” By the second or third generation, organization comes in. Sometimes organization comes in even by the end of the first generation.

　They believe that God is the Giver of grace, but they do not believe that God is also the Preserver of grace. They believe in God’s blessing, but they cannot believe in God’s continual blessing. As a result, human creeds, regulations, and ways and means are introduced in an effort to maintain the blessing. When the fountain is closed, the water in the pool dries up sooner or later; the water level no longer rises. By the third generation, the condition becomes quite dead, and everything reverts to the same condition as before, a condition which they originally came out of. Then God has to go to another person or to a few persons who will seek new vision, new blessing, new separation, and new grace. This will bring in another period of revival. This cycle repeats itself: blessing in the first generation, organization in the second generation, and degradation in the third generation.
　　本来是离开国立教会，现在自己也得给别人离开。本来是承认说，那一个是死的，我们应该离开；现在是说，自己也是死的，也得给别人离开。更正教全部的历史就是按名是活的，其实是死的，一直在生和死的分界上。有活过来，又有死。不是一直死，因为有几名没有沾污的人，有几个特出的人，是神所特别拣选、特别使用的人。这些人，乃是更正教的伟人，配穿白衣与主同行的人。这是全部更正教的历史。

　　推雅推喇是被责备的教会，撒狄也是被责备的教会。那么，信徒的路到底在哪里呢？
 
　At first, some left the state churches. Later, the ones who left were, in turn, left behind by others. Originally, those who left the state churches did so because the state churches were dead. Then those who left became dead themselves and were left behind by others. The entire history of Protestantism is a history of being living in name but dead in reality. It is a history that swings back and forth between life and death. Some became living, and some became dead. Not all are dead, for there are always a few who have not defiled themselves, who are the prominent ones chosen and used by God. These are the giants in Protestantism. They are worthy to walk with the Lord in white. This is the entire history of Protestantism.

　The church in Thyatira was rebuked. Sardis was rebuked as well. What is the way for the believers to go on?
　　在这里有第六个教会，名字叫作非拉铁非。“非拉”的意思是爱，“铁非”的意思是弟兄，“非拉铁非”的意思是弟兄相爱。
 
　Next comes the sixth church; it has the name Philadelphia. Phil means “love” and adelphia means “brotherly.” Philadelphia means “brotherly love.”
　　在七个教会里，只有这一个教会，主没有责备；罗马教受责备，更正教受责备，非拉铁非没有受责备。在非拉铁非里只有称赞，没有责备。

　　非拉铁非的特点到底在哪里？三章八节：“我知道你的行为，你略有一点力量，也曾遵守我的道，没有弃绝我的名。”非拉铁非的特点，就是这一个。推雅推喇的特点，是女人的教训。撒狄的特点，是教会与世界合在一起，要一直的脱离；是死亡和生命，要一直的挣扎。但是，非拉铁非乃是弟兄相爱。在这里乃是回到弟兄相爱的地步。在这里没有世界，因为是弟兄。在这里根本不是要挣扎，不是要脱离死亡，乃是回到当初弟兄的地位去。在这里乃是弟兄相爱。

　　撒狄如何是从推雅推喇出来的，非拉铁非也照样是从撒狄出来的。更正教是从天主教出来的，非拉铁非是从更正教出来的。不过，这相当明显的是圣灵一个新的运动。这个新的运动，乃是把人从死亡的撒狄里拉出来，让人站在一个地位上，就是弟兄彼此相爱。换一句话说，就是站在身体的地位上。不承认有其他的关系，只承认有弟兄的关系；不承认有其他的交通，只承认有爱的交通。这乃是非拉铁非。
 
　Among the seven churches, this is the only one which does not receive any rebuke from the Lord. The Roman Catholic Church was rebuked, and so were the Protestant churches. Only Philadelphia is not rebuked. One only finds praise in Philadelphia.

　What are the characteristics of Philadelphia? Revelation 3:8 says, “I know your works; behold, I have put before you an opened door which no one can shut, because you have a little power and have kept My word and have not denied My name.” This is the characteristic of Philadelphia. The characteristic of Thyatira is the teaching of a woman. The characteristic of Sardis is a union between the church and the world and a constant need for separation; it is a continuous struggle between life and death. But the characteristic of Philadelphia is brotherly love. Here is a return to brotherly love. There is no worldliness here because all are brothers. There is no need to struggle to separate oneself from death. It is a return to the original state of brotherhood. Here we find brotherly love.

　Just as Sardis comes out of Thyatira, Philadelphia comes out of Sardis. The Protestants came out of the Roman Catholic Church, and Philadelphia came out of the Protestants. This was clearly a new move of the Holy Spirit. This new move attracted people from the dead Sardis and put them on the ground of brotherly love. In other words, they stood on the Body ground. They did not recognize any other relationship except the relationship of brothers. They did not recognize any other fellowship except the fellowship of love. This is Philadelphia.
　　非拉铁非有两个特点：一个就是他们遵守主的命令，一个就是他们不弃绝主的名。这里有一班的人，被神带到一个地步，学习遵守主的话，遵守主的道。神在他们中间把话解开，叫人能明白神的话。在他们中间没有信条，只有话语。在他们中间没有道理，只有话语。在他们中间没有遗传，只有话语。自有教会以来，除了使徒的教训以外，这是第一个主所称许的教会。因为到了非拉铁非的时候，你才看见有一班人完全回到主的话语里去，任何的权柄都没有用，任何的道理都没有用，任何的信条都没有用。

　　请你们记得，人能够传道理，人也能够明白道理，但是人不能明白圣经。人能够念信条，人也能够接受信条，但是人不能明白圣经。这是希奇的事！教会如果需要有信条，主老早就给了我们。人今天把圣经分析了，人今天把圣经综合了，叫它变成一个信条。信条是专一的，但是，圣经是无限的。信条是简单地，但是，圣经是复杂的。信条是愚昧的人一读就知道的，但是圣经不是愚昧的人一读就知道的。圣经的话，只有某一种的人才能够知道；需要某一种的情形，才能够明白神的话。信条是把门开得大大的，谁都可以进去；神的话只开得这么大，只有有生命的人才能进去。信条的门是开得大大的，只要头脑好的人，一读就明白；但是，读神的话，就没有这么容易。如果不是有生命的，如果不是在主面前，眼睛是专一的，就看不见，就没有法子明白。

　　人因为看见神的话的范围太窄，就想弄得宽一点，好把人带进去。但是非拉铁非的人，拒绝了任何的信条和道理，他们只回到主的话里去。主说，“你遵守了我的话。”在教会的历史里，没有一个时代明白神的话，像非拉铁非那样。在教会的历史里，只有在非拉铁非里面，神的话得着了当得的地位。在其他的时代里，你只看见人接受信条，接受遗传。但是非拉铁非除了神的话之外，什么都没有，只回到神的话里面去走路。在教会的历史里，没有一个时候有这么多的话语职事，像非拉铁非一样。
 
　Philadelphia had two characteristics: They kept the Lord’s word, and they did not deny the Lord’s name. Here was a group of people who were led by God to keep His word. God opened up the Word to them, and others were able to understand His Word through them. They had no creed, doctrine, or tradition, only the Word of God. At the time of Philadelphia, we find a group of people returning fully to the Word of the Lord, who did not recognize any other authority, doctrine, or creed.

　A man can understand and even preach a doctrine, but this does not mean that he understands the Bible. He can memorize creeds and proclaim his faith in them, but this does not mean that he understands the Bible. The Lord would have given us creeds long ago if the church needed them. Today men analyze the Bible and condense its teachings into creeds. Creeds are limited, but the Bible is unlimited. Creeds are simple, while the Bible is complicated. A foolish man can understand creeds if he studies them. But a foolish man cannot understand the Bible. Only a certain type of people can understand the Bible. Only under certain conditions can a man understand God’s Word. Creeds open a wide door and anyone can go in. But the door to God’s Word is not that wide, and only those with life can enter it. The door of the creeds is so wide that a smart mind is all one needs to enter it. But God’s Word is not that simple. Unless a man has life and is single before the Lord, he will not see or understand His Word.

　Many people think that God’s Word is too narrow. They want to broaden it so that they can bring more people into it. But those in Philadelphia rejected all creeds and doctrines. They turned back to the Word of the Lord. The Lord said, “You...have kept My word.” In church history, there was never an age when men understood God’s Word more than those in Philadelphia. In Philadelphia God’s Word was given its rightful place. In other ages men accepted creeds and traditions. But Philadelphia accepted nothing other than God’s Word. It returned to His Word and walked in it. In church history there was never a time when the ministry of the Word was as rich as that which we find in Philadelphia.
　　主说，“你…没有弃绝我的名。”这也是非拉铁非的特点。历世历代以来，教会历史这么长，主耶稣的名字反而变作是最末了的名字。人所注重的是许多信徒的名字；彼得的名字，使徒的名字，人都在那里注意。人也特别注重自己所挑选的名字，道理的名字，国家的名字。许多人很骄傲的说，我是一个路德人（Lutheran）。许多人很骄傲的说，我是一个卫斯理人（Wesleyan）。哦！人的名字！许多人很骄傲的说，我是柯柏铁的人（Coptic），这是一个地方的名字。许多人很骄傲的说，我是一个安立甘的人（Anglican），意思就是英国的人。这是国家的名字。许多名字，把神的儿女完全分开了！好像基督的名字，不够把我们从世界里分别出来。

　　有的人如果问你说，“你是谁？”你答应说，“我是基督徒。”他定规不满意，一定要再问说，“你是什么种的基督徒？”我记得，有一次我在外国的时候，有一个人问我：“你到底是什么？”我说，“我是一个基督徒。”他说，“这是毫无意义的！”
 
　The Lord said, “You...have not denied My name” (v. 8). This is another characteristic of Philadelphia. In the long history of the church throughout the ages, the name of the Lord Jesus has always been last in importance. Men pay attention to names of saints, such as Peter and other apostles. They pay attention to names they like or to names of doctrines and nations. Many say proudly, “I am a Lutheran,” or “I am a Wesleyan.” Oh, the names of men! Many claim proudly, “I am a Coptic” (of a place), or “I am an Anglican” (meaning British). These are names of countries. These names have divided God’s children into divisions! It is as if the name of Christ were not enough to separate us from the world.

　If someone asks you, “Who are you?” and you answer, “I am a Christian,” he will not be satisfied. He will ask again, “What kind of Christian are you?” I remember once when I was in another country, a man asked me, “What are you really?” I said, “I am a Christian.” He said, “This is meaningless!”
　　主觉得说，祂的名字，在祂的儿女身上已经够了。只有到非拉铁非来的时候，人才以为主的名字已经够了。用不着那么许多分开的名字，有祂的名字已经够了！请你们记得，主在这里注意这一件事，你“没有弃绝我的名”。这是祂所注意的事。

　　没有一个时候，在教会里那样弃绝别的名字，像非拉铁非一样。只有回到非拉铁非来的时候，所有其他的名字才都被弃绝了！非拉铁非把所有的名字都去掉，只把基督的名字高举起来。请你们记得，主注意这一件事。主把这一件事，当作称赞的根基，这是叫祂悦纳的。所以，不要轻看这件事，不要以为这是随便的。主看见他们承认祂的名字，不弃绝祂的名字，祂注意这件事，祂称赞这件事！
 
　To the Lord, His name is enough for His children. But we have to wait until Philadelphia before we see men who are satisfied with the Lord’s name alone. There is no need to have so many divisive names. His name alone is enough! The Lord takes note that they “have not denied My name.” This is what He cares for.

　There was never a time in church history when men loathed other names as much as they did in Philadelphia. When one returns to Philadelphia, all other names are denied! Philadelphia has abolished all other names and has exalted only the name of Christ. Please bear in mind that the Lord cares for this one thing. This one thing is the basis for His praise. This is something pleasing to Him. Do not belittle this and do not be careless about it. The Lord takes the time to point out that they have confessed His name and have not denied His name. He pays attention to this and praises it!
　　有一个问题，好些弟兄问过我，就是：“非拉铁非的得胜者，到底得胜了什么东西？”你们看见这里的难处么？以弗所的得胜者，自然是胜过离弃当初的爱心。士每拿的得胜者，自然是胜过外面死亡的恐吓。别迦摩的得胜者，自然是胜过世界的捆绑和引诱。推雅推喇的得胜者，自然是胜过那女人的教训。撒狄的得胜者，是胜过按名是活的，其实是死的──属灵的死亡。老底嘉的得胜者，是胜过不冷不热的光景，和虚谎的骄傲。但是非拉铁非的这些得胜者，是胜过什么东西？主在全封的书信里，给我们看见，他们所作的一切都是主所悦纳的。在这七封书信里，只有这一封书信是完全蒙悦纳的。主如果完全悦纳了，还要得胜什么呢？都悦纳了，是最好的了。非拉铁非是合乎主心意的教会。但是，在非拉铁非的教会里，主也有得胜者的应许，但是要胜过什么呢？我说，没有什么事要特别得胜的，因为那一个教会没有任何的难处。
 
　Some brothers have asked, “What have the overcomers in Philadelphia overcome?” Do you see the problem posed by this question? The overcomers in Ephesus overcame forsaking their first love. The overcomers in Smyrna overcame the outward threat of death. The overcomers in Pergamos overcame the bondage and temptations of the world. The overcomers in Thyatira overcame the teaching of the woman. The overcomers in Sardis overcame spiritual death—the condition of being living in name and dead in reality. The overcomers of Laodicea overcame lukewarmness and vainglory. But what do the overcomers in Philadelphia overcome? The entire epistle to them shows only the Lord’s pleasure in what they have done. Of the seven epistles, this is the only one which has the Lord’s full approval. What is there to overcome if the Lord is fully pleased? It is a church fully approved and rated as the best; it is altogether according to the Lord’s heart’s desire. But the Lord has a promise for the overcomers in the church in Philadelphia. What do they have to overcome? There is nothing to overcome because there is no problem with this church.
　　但是，主在这里也有警告。十一节：“我必快来，你要持守你所有的，免得人夺去你的冠冕！”全封书信，只有这一个地方，是一个警告。这里是叫非拉铁非的人注意，要持守他们所有的。换一句话说，你所有的都行，可是不要丢掉。不要到一个时候，以为作惯了，就把它改一改。不要到一个时候，以为作了这么多年了，就把它换一换。要持守你所有的，不要丢掉！这是非拉铁非唯一的警告。主对非拉铁非只有一个要求，就是要持守你所有的。你所作的没有错，可是还要再作。你所作的有神的祝福，你还要再作。

　　非拉铁非若不持守所已经有的，神要兴起别人夺去她的冠冕。本来冠冕是赐给你的，若你放弃你的地位，别人就要来夺去你的冠冕。这一个是非拉铁非唯一的警告。非拉铁非的得胜，乃是在不失去所已经得着的。这和其余的六个教会都不一样。所以，我们要注意主的话。只有一个教会，就是非拉铁非，是合乎主心意的，特点是遵守主的话，不弃绝主的名。我们在这两件事情上千万不要放松。
 
　But the Lord has a warning here. Verse 11 says, “I come quickly; hold fast what you have that no one take your crown.” This is the only warning in the entire epistle. Those in Philadelphia are reminded to hold fast what they have. In other words, they have what is right, and they should not lose it. They should not be weary of doing the same things for a long time and should not ask for a change. They should not contemplate doing something new after all the years of doing the same things. They have to hold fast what they have and not let it go! This is the only warning for Philadelphia. The Lord has only one charge for Philadelphia—to hold fast what they have. What they have done is right and is blessed by the Lord; therefore, they should continue in it.

　If Philadelphia does not hold fast what it has, God will raise up others to take away its crown. The crown has already been given to Philadelphia. But others will come and take its crown if it does not hold it fast. This is the only warning to Philadelphia. Philadelphia overcomes by not losing what it has. This is different from the other six churches. We must pay attention to the Lord’s Word. There is only one church which meets the Lord’s standard—Philadelphia. Her characteristic is keeping the Lord’s word and not denying His name. We must not overlook these two matters.
　　在七个教会里，有五个教会受责备，一个教会没有受责备，一个教会完全被称赞。完全被称赞的乃是非拉铁非。罗马教、更正教、非拉铁非，都要继续到主耶稣再来。那最末了的一个教会，就是第七个──老底嘉，也要继续到主耶稣再来。如果撒狄是从推雅推喇出来的，非拉铁非是从撒狄出来的，就老底嘉是从非拉铁非出来的。你看见么？一个生一个。
 
　Five of the seven churches were rebuked. One did not receive a rebuke, and one received only praise. The one which received only praise was Philadelphia. Catholicism, Protestantism, and Philadelphia will all remain until the Lord Jesus comes again. The last church, the seventh one, Laodicea, also will continue until the Lord Jesus comes again. Since Sardis came out of Thyatira and Philadelphia came out of Sardis, Laodicea naturally has to come out of Philadelphia. One begets the other.
　　所以，今天的问题在这里，非拉铁非如果失败的话，非拉铁非就变作老底嘉。千万不要弄错了，以为说更正教是老底嘉。没有这件事。更正教是撒狄，不是老底嘉。请记得，今天的更正教只会作撒狄，不会作老底嘉。读圣经的人，不能糊涂的在那里说，他们是老底嘉。不，他们是撒狄。乃是非拉铁非堕落了才变成老底嘉。撒狄是从推雅推喇出来的，是进步的；非拉铁非是从撒狄出来的，也是进步的；老底嘉是从非拉铁非出来的，但是退步的。四个教会都要一直继续到主耶稣再来。

　　老底嘉是变相的非拉铁非，是走了样的非拉铁非。有一天弟兄相爱失去的时候，就马上变作众人的意见。这就是老底嘉的意思。老底嘉是一个城的名字，是罗马的一个王子，恩帝荷格斯（Entiochus）所起的名字。他有一个妻子，名字叫作老底奥斯（Laodios），他就采取他妻子的这个名字，把“奥斯”拿掉，加上“细亚”，或者“嘉”，变成老底细亚（Laodicea），或作老底嘉。“老”这一个字，在希腊文的意思就是众人，“细亚”或者“嘉”的意思，就是意见。

　　当非拉铁非堕落的时候，弟兄就变作众人，弟兄相爱就变作众人的意见。爱心变作意见。弟兄相爱，那是活的东西；众人的意见，那是死的东西。什么时候弟兄相爱一没有，身体的关系一取消，生命上的来往一失去，所剩下的，就是大家的意见。没有主的意见；大多数通过、投票、举手而已。非拉铁非堕落的时候，就变作老底嘉。
 
　This is where the issue lies today. Once Philadelphia fails, it becomes Laodicea. Do not think that Protestantism is Laodicea. It is altogether wrong to think this way. Protestantism is Sardis, not Laodicea. Protestantism can only be Sardis today; it cannot be Laodicea. No Bible reader should be so foolish as to think that Protestantism is Laodicea. No, Protestantism is Sardis. After Philadelphia has fallen, it becomes Laodicea. Sardis came out of Thyatira, and it was one step beyond Thyatira. Philadelphia came out of Sardis, and it was one step beyond Sardis. Laodicea, however, comes out of Philadelphia, but it is one step behind Philadelphia. These four churches will remain until the Lord Jesus comes again.

　Laodicea is a distorted Philadelphia. When brotherly love is gone, Philadelphia immediately turns into the opinions of many. This is the meaning of the word Laodicea. Laodicea was a city whose name came from a Roman prince, Entiochus. He had a wife whose name was Laodios. He took his wife’s name, dropped the os and added kea or cea to become Laodikea or Laodicea. Lao in Greek means “many people” and dikea or dicea means “opinion.”

　As soon as Philadelphia becomes degraded, the “brothers” become the “many people,” and its “brotherly love” becomes “the opinions of the many.” Love has degenerated into opinion. Brotherly love is something living, but the opinion of many people is something dead. When brotherly love is lost, the Body relationship is lost. The fellowship of life is cut off as well, leaving only the opinion of men. The opinion of the Lord is lost, and the only things left are the vote of the majority, ballots, and the show of hands. Once Philadelphia falls, it becomes Laodicea.
　　三章十五节：“我知道你的行为，你也不冷也不热；我巴不得你或冷或热。”这就是老底嘉的特点。十七节：“你说，我是富足，已经发了财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。”这就是老底嘉的特点。老底嘉的特点，就是不冷不热，而在主面前有属灵的骄傲。“我是富足”，说一句就够了；但他又说，“我已经发了财。”说了两句应该够了，但他又说，“我是一样都不缺。”“你是那困苦、可怜、贫穷、瞎眼、赤身的。”这是主的看法。这些属灵的骄傲是从那里来的呢？是从已往的历史来的。曾有一次他们是富足的，他们就以为今天仍然是富足的。曾有一次主怜悯他们，他们记得那一个历史，而今天却失去了那一个实际。
 
　Revelation 3:15 says, “I know your works, that you are neither cold nor hot; I wish that you were cold or hot.” This is the characteristic of Laodicea. Verse 17 says, “Because you say, I am wealthy and have become rich and have need of nothing, and do not know that you are wretched and miserable and poor and blind and naked.” These are the characteristics of Laodicea. In the eyes of the Lord, the characteristics of Laodicea are lukewarmness and spiritual pride. It is bad enough for it to say, “I am wealthy,” but it continues, saying, “and have become rich.” The two statements are evil enough, yet it goes on to say that it has “need of nothing.” In the eyes of the Lord it is “wretched and miserable and poor and blind and naked.” Where does spiritual pride come from? It comes from history. Some were once rich and they think that they are still rich. The Lord was once merciful to them, and they remember their history. But now they have lost that reality.
　　今天在更正教里，难得有一个人夸口自己属灵的富足。我在外国曾遇见多少更正教的首领，连在中国的更正教牧师也是这样，他们都说，“我们不行！我们不行！”你不能在撒狄里面遇见骄傲的人。只有一班的人，从前是非拉铁非，神的话是遵守的，神的名是没有弃绝的，可是已往的生命，今天没有了。已往的故事今天还记得，但是已往的生命没有了！已往的历史今天还记得，记得我是富足，发了财，一样都不缺，但现在是贫穷、瞎眼的！我告诉你们，只有一班的人，能夸口他们的富足，就是堕落的非拉铁非，就是失去了能力和生命的非拉铁非！
 
　There is hardly any person in Protestantism today who boasts of his own spiritual riches. I have met many Protestant leaders overseas as well as Protestant pastors in China. They all say, “We are poor! We are poor!” It is hard to find a proud person in Sardis. There is only one group of proud people—those who were Philadelphia and who had once kept God’s word and not denied His name. Yet the life which they once had is lost. They still remember their history, but they have lost their former life! They remember that they were once wealthy and had become rich and had need of nothing. But they are now poor and blind! There is only one group of people who can boast of their riches—fallen Philadelphia, the Philadelphia which has lost its power and life.
　　所以弟兄姊妹要记得，你们如果要继续在非拉铁非的道路上，你们就得学习在神面前谦卑。有的时候，我听见有的弟兄说，“神的祝福在我们中间。”我承认这话，但是说这话的时候，特别要小心。一不小心，你就觉得说，那一个是老底嘉的味道。我们是富足，我们已经发了财，我们一样都不缺。我告诉你们，如果有一天你站在那一个地位上，你是很近老底嘉了！

　　要记得，我们没有一样不是领受来的。四围的人可以充满了死亡，但是这并不需要你知道你自己是充满了生命。四围的人都可以贫穷，但是用不着你知道你是财主。活在主面前的人，不觉得自己是富足的。愿神怜悯我们，叫我们学习活在主的面前，可以富足，但是又不知道自己是富足的。摩西脸上发光，自己却不知道，这是更好的事！一知道，就变作老底嘉。一知道，结果就是也不冷，也不热。老底嘉，就是说起来样样都知道，事实上没有一样是热切的。说起来，样样都有，但是没有一样是能够把命拼上的。记得已往时候的光荣，却忘记了今天在神面前的光景。已过是非拉铁非，但是今天是老底嘉。
 
　Brothers and sisters, if you want to continue in the way of Philadelphia, remember to humble yourselves before God. Sometimes I hear some brothers say, “God’s blessing is with us.” God’s blessing is with us, but we must be careful when we say this. As soon as we are not careful, we have the flavor of Laodicea: “We are wealthy and have become rich and have need of nothing.” Let me say that the day we take this position, we have become Laodicea.

　Please bear in mind that we have nothing that we have not received. Those around us may be full of death, but we do not need to be conscious of the fact that we are full of life. Those around us may be poor, but we do not need to be conscious of the fact that we are rich. Those who live before the Lord will not be conscious of their own riches. May the Lord be merciful to us that we may learn to live before Him. May we be rich and yet not know that we are rich. It was better for Moses not to know that his face was shining, even though it did shine! Once a person knows himself, he becomes Laodicea, and the result is lukewarmness. Laodicea means to know everything, but in reality to be fervent about nothing. In name it has everything, but it cannot sacrifice its life for anything. It remembers its former glory but forgets its present condition before God. Formerly, it was Philadelphia; today it is Laodicea.
　　我今天把这四个教会，摆在你们面前。自从罗马教之后，有四种的教会产生，这四种的教会要一直继续到主耶稣再来。今天每一个神的儿女，都得挑选自己教会的道路。我是要作罗马教的人呢？我是要作更正教的人呢？我是要跟从罗马教的合一呢？我是要跟从更正教那么多的宗派呢？或者我是要行走非拉铁非的路？或者我曾有一阵是非拉铁非，而今天活在已往的历史里，来夸口我已往的荣耀，作一个老底嘉的人？请你们记得，当人在神面前起首骄傲，离开生命，不重实际，只记得已往的历史，看见自己的富足，在这一种人的里头就是大众的意见，只能大家商量事情。这好像是民主，但是不能有身体的关系。你如果不认识身体的捆绑，不认识身体的权柄，不认识身体的生命，就也不能认识弟兄相爱。

　　这四种不同的教会，要一直继续；所以，我们要忠心的继续在非拉铁非的里面。不要好奇去问看，罗马教是怎么一回事。好奇的人，常常要受亏。不要去摸更正教的各宗派，这不是神的路。圣经清楚地给我们看见，整个更正教的运动有神的祝福，但是有许多被定罪的，有许多受责备的，用不着我们去查考、去问。

　　我们要学习站在非拉铁非的地位上，总是遵守主的话，不弃绝主的名。站在弟兄的地位上，千万不要骄傲！不要在罗马教面前骄傲，不要在更正教面前骄傲，不要在各宗派面前骄傲。你一骄傲，你就是老底嘉，不是非拉铁非！什么时候，你在他们面前骄傲，你就不是非拉铁非，你是老底嘉。你们要在那一条路上走？求神赐福给祂的儿女，给弟兄们在教会的事情上，能走一条正直的路。

　　主所定规教会的道路，是非拉铁非。我虽不能有千万的凭据来说，我能够有百千的凭据来说，许多神最好的儿女，都讲这一个话，都走这一条路。更正教整个问题解决了，就不要去找那些细的。罗马教整个问题解决了，也就不要去找那些细的。罗马教有二十一个公会在中国，不要加入罗马教，也就不必问到底要加入那一个公会。罗马教整个问题过去了，二十一个公会也过去了。照样，更正教整个问题都解决了，所有一千五百个宗派都过去了。
 
　Today I present these four churches to us all. The last three came out of Roman Catholicism, and all four will remain until the Lord Jesus comes again. Today every child of God has to choose the pathway he should take with regard to the church. Do you want to be a Roman Catholic? Do you want to be a Protestant? Do you want to follow the oneness of Roman Catholicism? Do you want to follow the many denominations of Protestantism? Or do you want to take the way of Philadelphia? Or were you once Philadelphia but are now living in the shadow of history and boasting of your former glory, thus becoming Laodicean? When a person becomes proud, forsakes the way of life, and neglects reality, while reminiscing on his history and his own riches, the only thing left will be the opinions of many. Among such ones there can only be discussion and consensus. It appears to be a democratic society but bears no resemblance to the Body relationship. If you do not know the binding, authority, and life of the Body, you do not know brotherly love.

　These four churches will remain with us. We must be faithful to continue in Philadelphia. Do not be curious about Roman Catholicism. Those who are curious will always suffer loss. Do not touch the denominations in Protestantism. This is not God’s way. The Bible shows us clearly that the Protestant movement as a whole had God’s blessing, but that there are also many things which the Lord condemns and rebukes. We do not need to delve into these things or ask about them.

　We must learn to stand on the ground of Philadelphia. Always keep the Lord’s word and never deny His name. Hold fast the brotherly stand and never be proud! Do not be proud in the face of Catholicism, Protestantism, or the denominations. Once you are proud, you become Laodicea and are no longer Philadelphia! As soon as you show your pride before them, you are no longer Philadelphia but Laodicea. Which way do you want to take? May God bless His children and may the brothers take the upright path with regard to the church.

　The God-ordained pathway for the church is the way of Philadelphia. I may not have tens of thousands of cases to prove that the best of God’s children speak the same thing and take this same way. But I have hundreds of cases to prove what I am saying. Once the general issue of Protestantism is settled, we need not nit-pick the minor issues. Similarly, once the overall issue of Roman Catholicism is settled, we do not have to be so concerned about its minor issues. The Roman Catholic Church has twenty-one different organizations in China. There is no need to involve ourselves with the Catholic Church, and there is no need to learn about the organizations of its different daughters. Once the overall issue of Roman Catholicism is settled, these twenty-one organizations are no longer a problem. Likewise, once the general issue of Protestantism is settled, we do not need to deal with all of its fifteen hundred denominations one by one.

　The Lord’s way is unique. It is the way of Philadelphia. Walk on this way, but be careful not to be proud. Once we take the way of Philadelphia, the greatest temptation is to become proud and say, “We are better than you are. Our truths are clearer than yours, and we understand them better than you do! We have only the Lord’s name and we are different!” Once we become proud, we fall into Laodicea. Those who follow the Lord have no pride. The Lord will spew the proud ones out of His mouth. May the Lord be merciful to us! This is a warning to all of us: We must not be proud in our speaking! A person must live before the Lord continually before he can refrain from proud words. Only those who live before God continually will not consider themselves rich. Only they will not be proud!

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