读经：启三7~22
Scripture Reading: Rev. 3:7-22
Scripture Reading: Rev. 3:7-22
壹
在启示录二、三章里，基督是向众召会说话的那灵：
In Revelation 2 and 3 Christ is the Spirit who speaks to all the churches:
In Revelation 2 and 3 Christ is the Spirit who speaks to all the churches:
一
启示录二、三章说到无限、释放生命、七倍加强是灵的基督，在每一封书信开头，向七个召会个别的说话，（二1，8，12，18，三1，7，14，）成了七倍加强、包罗万有赐生命的灵，在每一封书信末了，向所有七个召会普遍的说话。（二7，11，17，29，三6，13，22。）
In Revelation 2 and 3 the speaking of the unlimited, life-releasing, sevenfold intensified, pneumatic Christ to the seven churches at the beginning of each epistle respectively (2:1, 8, 12, 18; 3:1, 7, 14) becomes the speaking of the sevenfold intensified, all-inclusive life-giving Spirit to all the seven churches at the end of each epistle universally (2:7, 11, 17, 29; 3:6, 13, 22).
In Revelation 2 and 3 the speaking of the unlimited, life-releasing, sevenfold intensified, pneumatic Christ to the seven churches at the beginning of each epistle respectively (2:1, 8, 12, 18; 3:1, 7, 14) becomes the speaking of the sevenfold intensified, all-inclusive life-giving Spirit to all the seven churches at the end of each epistle universally (2:7, 11, 17, 29; 3:6, 13, 22).
二
因此，说话的基督成了说话的那灵，就是向众召会说话的那灵；基督是向某一特定的地方召会说话，而那灵是向宇宙的身体说话。
Thus, the speaking Christ becomes the speaking Spirit, the Spirit who speaks to all the churches; Christ speaks to a particular local church, and the Spirit speaks to the universal Body.
Thus, the speaking Christ becomes the speaking Spirit, the Spirit who speaks to all the churches; Christ speaks to a particular local church, and the Spirit speaks to the universal Body.
三
这不仅指明那灵就是主，主就是那灵，并且强调在召会堕落的黑暗中，那灵是极其重要的，就如一章四节之七倍加强的灵所指明的。
This not only indicates that the Spirit is the Lord and that the Lord is the Spirit, but it also emphasizes that in the darkness of the church's degradation the Spirit is vitally important, as indicated by the sevenfold intensified Spirit in 1:4.
This not only indicates that the Spirit is the Lord and that the Lord is the Spirit, but it also emphasizes that in the darkness of the church's degradation the Spirit is vitally important, as indicated by the sevenfold intensified Spirit in 1:4.
四
在启示录二、三章里的七封书信，是主耶稣所说的话，但我们今天读到这两章时，神的七灵为着神经纶的缘故，就在我们的灵里向我们说这些话；主在每封书信前头的话是对某一个地方召会说的，以后历世历代的人来读的时候，却是那灵对众召会说的。
The seven epistles in Revelation 2 and 3 are words spoken by the Lord Jesus, but today when we read them, the seven Spirits of God speak these words to us in our spirit for the purpose of God's economy; the Lord's word at the beginning of each epistle is to a certain local church, but when the people from all the ages read it, it becomes the Spirit's speaking to all the churches.
The seven epistles in Revelation 2 and 3 are words spoken by the Lord Jesus, but today when we read them, the seven Spirits of God speak these words to us in our spirit for the purpose of God's economy; the Lord's word at the beginning of each epistle is to a certain local church, but when the people from all the ages read it, it becomes the Spirit's speaking to all the churches.
五
那灵的说话总是把我们转向基督的注入；那灵的说话就是基督的注入─参林后三16~18：
The speaking of the Spirit always turns us to the infusing of Christ; the Spirit's speaking is Christ's infusing—cf. 2 Cor. 3:16-18:
The speaking of the Spirit always turns us to the infusing of Christ; the Spirit's speaking is Christ's infusing—cf. 2 Cor. 3:16-18:
１
什么时候我们听神的七灵向众召会说话，我们立刻就在一种宝贵、甜美、亲切的传输之下；这传输是一种注入，会改变我们，变化我们，使我们成为合式的材料，将我们建造到神的建筑里。
Whenever we listen to the speaking of the seven Spirits of God to the churches, we are immediately under a precious, sweet, and dear transfusing, an infusing that changes us, transforms us, makes us the proper material, and builds us into God's building.
Whenever we listen to the speaking of the seven Spirits of God to the churches, we are immediately under a precious, sweet, and dear transfusing, an infusing that changes us, transforms us, makes us the proper material, and builds us into God's building.
２
凡必须到火湖去的，都被七灯烧掉了，（启四5，）现今我们是在七眼的注视之下，（五6，）被基督一切的所是注入，使我们成为新耶路撒冷的一部分。
Whatever must go to the lake of fire is burned away by the seven lamps (Rev. 4:5), and now we are under the seven eyes (5:6), being infused with all that Christ is in order that we may become a part of the New Jerusalem.
Whatever must go to the lake of fire is burned away by the seven lamps (Rev. 4:5), and now we are under the seven eyes (5:6), being infused with all that Christ is in order that we may become a part of the New Jerusalem.
六
虽然在众召会中的信徒是在听那灵说话的地位上，因而能容易的有可听的耳朵，但他们不是都紧紧跟随祂的说话；因此，有对得胜者的呼召。
Even though the believers in the churches are in a position to hear the Spirit's speaking and thus can easily have ears to hear, not all of them will closely follow His speaking; hence, there is the call for the overcomers.
Even though the believers in the churches are in a position to hear the Spirit's speaking and thus can easily have ears to hear, not all of them will closely follow His speaking; hence, there is the call for the overcomers.
七
那灵向众召会所说的话，凡有耳可听的就应当听，听了就要成为得胜者：
Those who have an ear to hear what the Spirit says to the churches should hear, and those who hear will be overcomers:
Those who have an ear to hear what the Spirit says to the churches should hear, and those who hear will be overcomers:
１
主总是愿意开通我们的耳朵，好听见祂的声音，使我们能照着祂的经纶看事物─伯三三14~16，赛五十4~5，出二一6。
The Lord always wants to open our ears to hear His voice so that we may see things according to His economy—Job 33:14-16; Isa. 50:4-5; Exo. 21:6.
The Lord always wants to open our ears to hear His voice so that we may see things according to His economy—Job 33:14-16; Isa. 50:4-5; Exo. 21:6.
２
发沉的耳朵需要受割礼─耶六10，徒七51。
The heavy ears need to be circumcised—Jer. 6:10; Acts 7:51.
The heavy ears need to be circumcised—Jer. 6:10; Acts 7:51.
３
罪人的耳朵需要用救赎的血洁净，并用那灵膏抹─利十四14，17，28。
The sinners' ears need to be cleansed with the redeeming blood and anointed with the Spirit—Lev. 14:14, 17, 28.
The sinners' ears need to be cleansed with the redeeming blood and anointed with the Spirit—Lev. 14:14, 17, 28.
４
我们要作祭司事奉主，耳朵需要用救赎的血洁净─出二九20，利八23~24。
To serve the Lord as priests, we must have our ears cleansed with the redeeming blood—Exo. 29:20; Lev. 8:23-24.
To serve the Lord as priests, we must have our ears cleansed with the redeeming blood—Exo. 29:20; Lev. 8:23-24.
５
那灵向众召会说话时，我们的耳朵都必须被开通、受割礼、得洁净、且被膏抹，好听见那灵说话。
As the Spirit is speaking to the churches, we all need an opened, circumcised, cleansed, and anointed ear to hear the Spirit's speaking.
As the Spirit is speaking to the churches, we all need an opened, circumcised, cleansed, and anointed ear to hear the Spirit's speaking.
八
那灵的说话是论到召会历史中的七类召会：初期的召会（以弗所）、受苦的召会（士每拿）、属世的召会（别迦摩）、背道的召会（推雅推喇）、改革的召会（撒狄）、恢复的召会（非拉铁非）、以及恢复后又堕落的召会（老底嘉）：
The Spirit's speaking is regarding the seven kinds of churches in church history: the initial church (Ephesus), the suffering church (Smyrna), the worldly church (Pergamos), the apostate church (Thyatira), the reformed church (Sardis), the recovered church (Philadelphia), and the degraded recovered church (Laodicea):
The Spirit's speaking is regarding the seven kinds of churches in church history: the initial church (Ephesus), the suffering church (Smyrna), the worldly church (Pergamos), the apostate church (Thyatira), the reformed church (Sardis), the recovered church (Philadelphia), and the degraded recovered church (Laodicea):
１
末四种召会都要存留到主回来。
The last four kinds of churches will all remain until the Lord comes back.
The last four kinds of churches will all remain until the Lord comes back.
２
无疑的，惟有恢复的召会能成就神永远的定旨，也惟有她是主所要的；我们必须接受主的选择。
Undoubtedly, only the recovered church can fulfill God's eternal purpose, and only she is what the Lord is after; we must take the Lord's choice.
Undoubtedly, only the recovered church can fulfill God's eternal purpose, and only she is what the Lord is after; we must take the Lord's choice.
３
老底嘉是变相的非拉铁非，不冷不热而有属灵的骄傲─启三14~17：
Laodicea is a distorted Philadelphia, having lukewarmness and spiritual pride— Rev. 3:14-17:
Laodicea is a distorted Philadelphia, having lukewarmness and spiritual pride— Rev. 3:14-17:
ａ
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。
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.
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.
ｂ
我们如果要继续在非拉铁非的道路上，就得学习在神面前谦卑─参7~22节，赛五七15，六六1~2。
If we want to continue in the way of Philadelphia, we must remember to humble ourselves before God—cf. vv. 7-22; Isa. 57:15; 66:1-2.
If we want to continue in the way of Philadelphia, we must remember to humble ourselves before God—cf. vv. 7-22; Isa. 57:15; 66:1-2.
贰
在恢复的召会（非拉铁非）里，我们看见基督是肩头上放着神家（由为着建造神国的大卫家所预表）之（宝库的）钥匙的一位─二二22，启三7：
In the recovered church (Philadelphia), Christ is seen as the One upon whose shoulder the key of (the treasury of) the house of God (typified by the house of David for the building up of the kingdom of God) is set—22:22; Rev. 3:7:
In the recovered church (Philadelphia), Christ is seen as the One upon whose shoulder the key of (the treasury of) the house of God (typified by the house of David for the building up of the kingdom of God) is set—22:22; Rev. 3:7:
一
对于恢复的召会，基督是那拿着大卫的钥匙，就是国度的钥匙，有权柄开关的；主给恢复并同心合意的召会一个敞开的门，是无人能关的─8节，参诗一三三。
To the recovered church, Christ is the One who has the key of David, the key of the kingdom, with authority to open and to shut; the Lord has given the recovered church in the one accord an opened door that no one can shut—v. 8; cf. Psa. 133.
To the recovered church, Christ is the One who has the key of David, the key of the kingdom, with authority to open and to shut; the Lord has given the recovered church in the one accord an opened door that no one can shut—v. 8; cf. Psa. 133.
二
大卫的钥匙为我们开启了门，使我们变化成为白石，被建造成为神殿里的柱子，有神的名、新耶路撒冷的名、并主的新名─启二17，三12：
The key of David opens the door for us to be transformed into a white stone and built into the house of God as a pillar with the name of God, the name of the New Jerusalem, and the new name of the Lord—Rev. 2:17; 3:12:
The key of David opens the door for us to be transformed into a white stone and built into the house of God as a pillar with the name of God, the name of the New Jerusalem, and the new name of the Lord—Rev. 2:17; 3:12:
１
我们要建造到神里面、成为新耶路撒冷的构成分子、并成为新基督的一部分，就着人来说，是不可能的，但我们里面生命之灵的律包含了对付不可能的元素─罗八2，启三7~13，参创二八12~19，约一51。
For us to be built into God, become a constituent of the New Jerusalem, and become a part of the new Christ is humanly impossible, but the law of the Spirit of life within us contains an element that deals with impossibility—Rom. 8:2; Rev. 3:7-13; cf. Gen. 28:12-19; John 1:51.
For us to be built into God, become a constituent of the New Jerusalem, and become a part of the new Christ is humanly impossible, but the law of the Spirit of life within us contains an element that deals with impossibility—Rom. 8:2; Rev. 3:7-13; cf. Gen. 28:12-19; John 1:51.
２
基督握有支配神宝库之门的钥匙，在这宝库中有神在基督里的丰富，作我们的享受；我们经历到祂将这些丰富向我们打开，也向我们关闭─弗四30，帖前五17，约壹一7，9：
Christ has the key to control the door of God's treasury, in which are the riches of God in Christ for our enjoyment; we have experienced both His opening and His shutting up of these riches to us—Eph. 4:30; 1 Thes. 5:17; 1 John 1:7, 9:
Christ has the key to control the door of God's treasury, in which are the riches of God in Christ for our enjoyment; we have experienced both His opening and His shutting up of these riches to us—Eph. 4:30; 1 Thes. 5:17; 1 John 1:7, 9:
ａ
我们要享受祂这宝贝的丰富，就需要留在与主的接触中，按照生命的感觉一直接触主，灵里贫穷并清心─林后二10，罗八6，十12~13，西三16，太五3，8。
In order to enjoy His riches as the treasure, we need to remain in the touch with the Lord, staying in contact with the Lord according to the sense of life, to be poor in spirit and pure in heart—2 Cor. 2:10; Rom. 8:6; 10:12-13; Col. 3:16; Matt. 5:3, 8.
In order to enjoy His riches as the treasure, we need to remain in the touch with the Lord, staying in contact with the Lord according to the sense of life, to be poor in spirit and pure in heart—2 Cor. 2:10; Rom. 8:6; 10:12-13; Col. 3:16; Matt. 5:3, 8.
ｂ
我们要享受祂这宝贝的丰富，就需要学习运用否认己、背起十字架、丧失魂生命的钥匙；我们众人乃是“舍伯那”，应当被除去，而由基督顶替，使祂在我们里面并向着我们，成为一切，并借着我们、为着我们，作一切─赛二二15~19，太十六24~25。
In order to enjoy His riches as the treasure, we need to learn to exercise the keys of denying the self, taking up the cross, and losing the soul-life; all of us are "Shebnas," who should be removed and replaced by Christ for Him to be everything in us and to us and do everything through us and for us—Isa. 22:15-19; Matt. 16:24-25.
In order to enjoy His riches as the treasure, we need to learn to exercise the keys of denying the self, taking up the cross, and losing the soul-life; all of us are "Shebnas," who should be removed and replaced by Christ for Him to be everything in us and to us and do everything through us and for us—Isa. 22:15-19; Matt. 16:24-25.
参
在恢复后又堕落的召会里，我们看见基督是那要与得胜者一同坐席者，并赐得胜者在祂宝座上与祂同坐，就如祂得了胜，在祂父的宝座上与父同坐一样─启三20~21：
In the degraded recovered church, Christ is seen as the One who will dine with the overcomers and give the overcomers to sit with Him on His throne, as He overcame and sat with His Father on His throne—Rev. 3:20-21:
In the degraded recovered church, Christ is seen as the One who will dine with the overcomers and give the overcomers to sit with Him on His throne, as He overcame and sat with His Father on His throne—Rev. 3:20-21:
一
“看哪，我站在门外叩门；若有听见我声音就开门的，我要进到他那里，我与他，他与我要一同坐席”─20节：
"Behold, I stand at the door and knock; if anyone hears My voice and opens the door, then I will come in to him and dine with him and he with Me"—v. 20:
"Behold, I stand at the door and knock; if anyone hears My voice and opens the door, then I will come in to him and dine with him and he with Me"—v. 20:
１
这门不是个人的心门，乃是召会的门；主是召会的元首，祂站在堕落召会的门外叩门。
The door is not the door of the hearts of individuals but the door of the church; the Lord as the Head of the church is standing outside the degraded church, knocking at her door.
The door is not the door of the hearts of individuals but the door of the church; the Lord as the Head of the church is standing outside the degraded church, knocking at her door.
２
这门是召会的门，但由个别的信徒打开；在老底嘉的召会有知识，却没有主的同在。
The door is the door of the church, but the door is opened by individual believers; the church in Laodicea has knowledge but does not have the Lord's presence.
The door is the door of the church, but the door is opened by individual believers; the church in Laodicea has knowledge but does not have the Lord's presence.
３
在主眼中，那恢复后又堕落的召会是：
In the eyes of the Lord the degraded recovered church is
In the eyes of the Lord the degraded recovered church is
㈠
困苦的，因为她夸口她在道理上虚空知识的丰富，而实际上她在对基督之丰富的经历上是极其贫穷的；
wretched because she is proud of being rich in the vain knowledge of doctrine but in reality is sorely poor in the experience of the riches of Christ;
wretched because she is proud of being rich in the vain knowledge of doctrine but in reality is sorely poor in the experience of the riches of Christ;
㈡
可怜的，因为她是赤身、瞎眼、满了羞耻和黑暗的；
miserable because she is naked, blind, and full of shame and darkness;
miserable because she is naked, blind, and full of shame and darkness;
㈢
贫穷的，因为她在经历基督上，并在神经纶的属灵实际上是贫穷的；
poor because she is poor in the experience of Christ and in the spiritual reality of God's economy;
poor because she is poor in the experience of Christ and in the spiritual reality of God's economy;
㈣
瞎眼的，因为她在真实属灵的事上，缺少真实属灵的内在眼光；
and blind because she lacks true spiritual insight in the genuine spiritual things;
and blind because she lacks true spiritual insight in the genuine spiritual things;
㈤
并赤身的，因为她不凭基督活着，不活基督作她主观的义，作她在日常生活中的第二件衣服─15~17节，参诗四五1，9~14。
naked because she does not live by Christ or live Christ as her subjective righteousness, as the second garment in her daily walk—vv. 15-17; cf. Psa. 45:1, 9-14.
naked because she does not live by Christ or live Christ as her subjective righteousness, as the second garment in her daily walk—vv. 15-17; cf. Psa. 45:1, 9-14.
４
主是在对付整个召会，但接受主的对付，必须是个人和主观的事。
The Lord is dealing with the whole church, but the acceptance of the Lord's dealing must be a personal and subjective matter.
The Lord is dealing with the whole church, but the acceptance of the Lord's dealing must be a personal and subjective matter.
５
与主一同坐席不单是吃一种食物，乃是有份于丰盛的筵席；这也许含示以色列人吃迦南美地丰富出产之预表的应验─书五10~12。
To dine with the Lord is not merely to eat one item of food but to partake of the riches of a meal, a feast; this may imply the fulfillment of the type of the children of Israel eating the rich produce of the good land of Canaan—Josh. 5:10-12.
To dine with the Lord is not merely to eat one item of food but to partake of the riches of a meal, a feast; this may imply the fulfillment of the type of the children of Israel eating the rich produce of the good land of Canaan—Josh. 5:10-12.
６
我们借着享受基督作生命树、隐藏的吗哪和筵席，就在我们的构成里与祂调和成为一个实体，好成为新耶路撒冷彰显祂─启二7，17，三20。
Through our enjoyment of Christ as the tree of life, the hidden manna, and the feast, we will be mingled with Him in our constitution as one entity in order to express Him as the New Jerusalem—Rev. 2:7, 17; 3:20.
Through our enjoyment of Christ as the tree of life, the hidden manna, and the feast, we will be mingled with Him in our constitution as one entity in order to express Him as the New Jerusalem—Rev. 2:7, 17; 3:20.
二
“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样”─21节：
"He who overcomes, to him I will give to sit with Me on My throne, as I also overcame and sat with My Father on His throne"—v. 21:
"He who overcomes, to him I will give to sit with Me on My throne, as I also overcame and sat with My Father on His throne"—v. 21:
１
在主的宝座上与主同坐，乃是给得胜者的赏赐，使他在要来的千年国有份于主的权柄，与主同王，管理全地─路十九11~27，太二五21，23。
To sit with the Lord on His throne will be a prize to the overcomer, that he may participate in the Lord's authority and be a co-king with Him in ruling over the whole earth in the coming millennial kingdom—Luke 19:11-27; Matt. 25:21, 23.
To sit with the Lord on His throne will be a prize to the overcomer, that he may participate in the Lord's authority and be a co-king with Him in ruling over the whole earth in the coming millennial kingdom—Luke 19:11-27; Matt. 25:21, 23.
２
神的心意是要将祂自己作到人里面，并在人身上作工，使人能在宝座上；祂的心愿是要使我们成为属宝座的人─启二26~27，三21，二二5，参赛十四12~14。
God's intention is to work Himself into man and to work on man in order that man can be on the throne; His desire is to make us people of the throne—Rev. 2:26-27; 3:21; 22:5; cf. Isa. 14:12-14.
God's intention is to work Himself into man and to work on man in order that man can be on the throne; His desire is to make us people of the throne—Rev. 2:26-27; 3:21; 22:5; cf. Isa. 14:12-14.
３
主耶稣经过了钉十字架、复活并升天，就被带到宝座去；一位名叫耶稣的真人，如今坐在宝座上；（结一26；）今天，天地的主，宇宙的主，乃是一个人；这就是为什么我们宣告说，“耶稣是主，”并呼喊“哦，主耶稣”。
Through His crucifixion, resurrection, and ascension, the Lord Jesus was brought to the throne; a real man whose name is Jesus is on the throne (Ezek. 1:26); now today the Lord of heaven and earth, the Lord of the universe, is a man; this is why we declare, "Jesus is Lord," and this is why we call, "O Lord Jesus."
Through His crucifixion, resurrection, and ascension, the Lord Jesus was brought to the throne; a real man whose name is Jesus is on the throne (Ezek. 1:26); now today the Lord of heaven and earth, the Lord of the universe, is a man; this is why we declare, "Jesus is Lord," and this is why we call, "O Lord Jesus."
４
主耶稣领头到达宝座；祂是开拓者，是先锋，（来六20，二6~9，）开了到宝座的路；祂开了路，又带头使我们能跟随。（10~12。）
The Lord Jesus led the way to the throne; He was the Pioneer, the Forerunner (Heb. 6:20; 2:6-9), cutting the path to the throne; He has cut the path and taken the lead so that we may follow (vv. 10-12).
The Lord Jesus led the way to the throne; He was the Pioneer, the Forerunner (Heb. 6:20; 2:6-9), cutting the path to the throne; He has cut the path and taken the lead so that we may follow (vv. 10-12).
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如今我们迈向宝座，因为神的心意是要领我们进荣耀里去，并使我们坐在宝座上；神渴望借着人显明祂自己，并借着人掌权、管理；神的心意是要将撒但摔下，并救赎许多被撒但掳掠的人，将他们带到神的宝座去。
Now we are marching to the throne, for God intends to bring us into glory and to set us on the throne; God desires to manifest Himself through man, and He desires to reign, to administrate, through man; God's intention is to cast Satan down and to redeem many of those taken captive by Satan and bring them to His throne.
Now we are marching to the throne, for God intends to bring us into glory and to set us on the throne; God desires to manifest Himself through man, and He desires to reign, to administrate, through man; God's intention is to cast Satan down and to redeem many of those taken captive by Satan and bring them to His throne.
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我们已经蒙召成为神的儿子，且被命定要作王，但我们需要神在我们里面并在我们身上作工，使我们够资格作王─罗五17，21，参结一22，26，太八9。
We have been called to be sons of God, and we are destined to be kings, but we need God to work in us and on us to qualify us for kingship—Rom. 5:17, 21; cf. Ezek. 1:22, 26; Matt. 8:9.
We have been called to be sons of God, and we are destined to be kings, but we need God to work in us and on us to qualify us for kingship—Rom. 5:17, 21; cf. Ezek. 1:22, 26; Matt. 8:9.