读经：启三7~22
Scripture Reading: Rev. 3:7-22
Scripture Reading: Rev. 3:7-22
壹
我们需要看见、活出并实行“现有的真理”，“够上时代的”真理，以转变时代，将基督带回来；我们需要听那灵向众召会所说的话，就是神在今时的声音—彼后一12，启二7，太十六18，创二22，弗五25~27，参约一23，歌八13~14：
We need to see, live, and practice “the present truth,” the “up-to-date” truth, in order to change the age and bring Christ back; we need to hear what the Spirit is speaking to the churches, the voice of God in the present hour—2 Pet. 1:12; Rev. 2:7; Matt. 16:18; Gen. 2:22; Eph. 5:25-27; cf. John 1:23; S. S. 8:13-14:
We need to see, live, and practice “the present truth,” the “up-to-date” truth, in order to change the age and bring Christ back; we need to hear what the Spirit is speaking to the churches, the voice of God in the present hour—2 Pet. 1:12; Rev. 2:7; Matt. 16:18; Gen. 2:22; Eph. 5:25-27; cf. John 1:23; S. S. 8:13-14:
一
所有的真理都在圣经里，却因着人的愚昧、不忠心、失职、不顺服和堕落，以致许多真理都失落了，向人隐藏起来—参王下二二8~11，二三24~25。
All the truths are in the Bible, but through man’s foolishness, unfaithfulness, negligence, disobedience, and degradation, many truths were lost and hidden from man—cf. 2 Kings 22:8-11; 23:24-25.
All the truths are in the Bible, but through man’s foolishness, unfaithfulness, negligence, disobedience, and degradation, many truths were lost and hidden from man—cf. 2 Kings 22:8-11; 23:24-25.
二
这些重现的真理，并不是神的新创造，乃是人的新发现；每一个主的工人都需要在神面前求问，什么是现有的真理—弗一17，结一1~3，启一10，二一10。
These freshly revealed truths are not God’s new inventions; rather, they are man’s new discoveries; every worker of the Lord should inquire before God as to what the present truth is—Eph. 1:17; Ezek. 1:1-3; Rev. 1:10; 21:10.
These freshly revealed truths are not God’s new inventions; rather, they are man’s new discoveries; every worker of the Lord should inquire before God as to what the present truth is—Eph. 1:17; Ezek. 1:1-3; Rev. 1:10; 21:10.
三
神的真理是累积的，而不是推翻已往；我们今天所看见的，都是神累积的启示；我们今天乃是活在神旨意的潮流中，这个潮流乃是接着神在已过不同年日的工作往前的；愿神恩待我们，叫我们不作这“现有的真理”的落伍者—林前九27，参林后三3、6、8~9，五18~21。
God’s truths are cumulative; later truths do not negate the former ones; what we see today are the cumulative revelations of God; today we are living in the tide of God’s will, which is a continuation of all the past works of God in the previous ages; may God be gracious to us so that we do not become castaways of “the present truth”—1 Cor. 9:27; cf. 2 Cor. 3:3, 6, 8-9; 5:18-21.
God’s truths are cumulative; later truths do not negate the former ones; what we see today are the cumulative revelations of God; today we are living in the tide of God’s will, which is a continuation of all the past works of God in the previous ages; may God be gracious to us so that we do not become castaways of “the present truth”—1 Cor. 9:27; cf. 2 Cor. 3:3, 6, 8-9; 5:18-21.
四
主现今并终极恢复之现有的真理，乃是借着我们选择走非拉铁非的路，将我们带进新的复兴，以转移时代；唯有在非拉铁非的召会所表征之恢复的召会，弟兄相爱的召会，才能成就神永远的定旨，并满足祂心头的愿望—启一1~3，三7~13，诗歌六四〇首。
The present truth of the Lord’s up-to-date and ultimate recovery is to bring us into a new revival to turn the age by our choosing to take the way of Philadelphia; only the recovered church, the church of brotherly love, signified by the church in Philadelphia, can fulfill God’s eternal purpose and satisfy His heart’s desire—Rev. 1:1-3; 3:7-13; Hymns, #880.
The present truth of the Lord’s up-to-date and ultimate recovery is to bring us into a new revival to turn the age by our choosing to take the way of Philadelphia; only the recovered church, the church of brotherly love, signified by the church in Philadelphia, can fulfill God’s eternal purpose and satisfy His heart’s desire—Rev. 1:1-3; 3:7-13; Hymns, #880.
贰
在非拉铁非的得胜者（7~13），其特征是他们渴望达到神经纶之神圣启示的最高峰，就是神成为人，为要使人在生命和性情上（但不在神格上）成为神，使基督的身体得以产生出来，使新妇得以预备好，并使新耶路撒冷得以完成：
The characteristic of the overcomers in Philadelphia (vv. 7-13) is their aspira- tion to arrive at the highest peak of the divine revelation of God’s economy—this highest peak is God becoming man to make man God in life and in nature but not in the Godhead so that the Body of Christ can be produced, the bride can be prepared, and the New Jerusalem can be consummated:
The characteristic of the overcomers in Philadelphia (vv. 7-13) is their aspira- tion to arrive at the highest peak of the divine revelation of God’s economy—this highest peak is God becoming man to make man God in life and in nature but not in the Godhead so that the Body of Christ can be produced, the bride can be prepared, and the New Jerusalem can be consummated:
一
虽然在亚西亚的众召会大体上都离弃了使徒保罗的职事（提后一15）；但有一个召会是独特的，非常受主称赞—在非拉铁非的召会；主非常称赞，甚至珍赏他们，因为他们遵守主的话，这意思是，他们没有离弃使徒保罗关于神经纶之健康教训的话语，神圣启示的最高峰—启三8，提前一3~4，六3：
Even though the churches in Asia, in a general sense, had turned away from the apostle Paul’s ministry (2 Tim. 1:15), one church was unique and was highly appraised by the Lord—the church in Philadelphia; the Lord highly appraised them and even appreciated them because they kept His word, which means that they did not turn away from the word of the apostle Paul’s healthy teaching of God’s economy, the highest peak of the divine revelation—Rev. 3:8; 1 Tim. 1:3-4; 6:3:
Even though the churches in Asia, in a general sense, had turned away from the apostle Paul’s ministry (2 Tim. 1:15), one church was unique and was highly appraised by the Lord—the church in Philadelphia; the Lord highly appraised them and even appreciated them because they kept His word, which means that they did not turn away from the word of the apostle Paul’s healthy teaching of God’s economy, the highest peak of the divine revelation—Rev. 3:8; 1 Tim. 1:3-4; 6:3:
１
神永远的经纶乃是要使人在生命、性情上，但不在神格上，与祂一模一样，并使祂自己与人成为一，使人与祂成为一，因而使祂在彰显上得以扩大并扩展，使祂一切神圣的属性得以彰显在人性美德里。
God’s eternal economy is to make man the same as He is in life and nature but not in the Godhead and to make Himself one with man and man one with Him, thus to be enlarged and expanded in His expression, that all His divine attributes may be expressed in human virtues.
God’s eternal economy is to make man the same as He is in life and nature but not in the Godhead and to make Himself one with man and man one with Him, thus to be enlarged and expanded in His expression, that all His divine attributes may be expressed in human virtues.
２
神永远的经纶就是祂的计划，要将祂自己分赐到祂所拣选、预定并救赎的人里面，作他们的生命、生命的供应和一切，为要产生、构成并建造基督生机的身体—一3~6，六3~4，林后十一2~3，多一9，西二19。
God’s eternal economy is His plan to dispense Himself into His chosen, predestinated, and redeemed people as their life, their life supply, and their everything to produce, constitute, and build up the organic Body of Christ—1:3-6; 6:3-4; 2 Cor. 11:2-3; Titus 1:9; Col. 2:19.
God’s eternal economy is His plan to dispense Himself into His chosen, predestinated, and redeemed people as their life, their life supply, and their everything to produce, constitute, and build up the organic Body of Christ—1:3-6; 6:3-4; 2 Cor. 11:2-3; Titus 1:9; Col. 2:19.
二
那些在非拉铁非的人，乃是“对神……富足的”（路十二21），借着祷读并默想祂的话，将祂的话珍藏在心里（弗六17~18，诗一一九11、15）；他们向神的话举手，指明他们热诚欢乐地接受它，并对它说，阿们（48，尼八5~6）。
Those in Philadelphia are “rich toward God” (Luke 12:21) by pray-reading and musing upon His word to treasure up His word in their heart (Eph. 6:17-18; Psa. 119:11, 15); they lift up their hands unto the word of God, indicating that they receive it warmly and gladly and that they say Amen to it (v. 48; Neh. 8:5-6).
Those in Philadelphia are “rich toward God” (Luke 12:21) by pray-reading and musing upon His word to treasure up His word in their heart (Eph. 6:17-18; Psa. 119:11, 15); they lift up their hands unto the word of God, indicating that they receive it warmly and gladly and that they say Amen to it (v. 48; Neh. 8:5-6).
三
得胜者在殿中作柱子，意思就是他们要在三一神里作柱子，因为殿就是“主神全能者和羔羊”；神建造到他们里面，使他们成为活而宝贵的石头，他们也建造到神里面，使他们成为在神里面的石柱，他们就与三一神合并，作神与人相互的住处—启三12上，二一22、3，诗九十1，约十四23，参王上七17。
For the overcomers to be pillars in the temple means that they will be pillars in the Triune God, for the temple is “the Lord God the Almighty and the Lamb”; God is built into them to make them living and precious stones, and they are built into God to make them pillars of stone in God for their incorporation with God as the mutual abode of God and man—Rev. 3:12a; 21:22, 3; Psa. 90:1; John 14:23; cf. 1 Kings 7:17.
For the overcomers to be pillars in the temple means that they will be pillars in the Triune God, for the temple is “the Lord God the Almighty and the Lamb”; God is built into them to make them living and precious stones, and they are built into God to make them pillars of stone in God for their incorporation with God as the mutual abode of God and man—Rev. 3:12a; 21:22, 3; Psa. 90:1; John 14:23; cf. 1 Kings 7:17.
四
神的名，新耶路撒冷的名，并主的新名，写在得胜者上面，指明得胜者为神、新耶路撒冷和主所得着；神自己、神的城（新耶路撒冷）和主自己，也全属于得胜者。
That the name of God, the name of the New Jerusalem, and the Lord’s new name are written upon the overcomer indicates that the overcomer is possessed by God, by the New Jerusalem, and by the Lord and that God Himself, His city (the New Jerusalem), and the Lord Himself all belong to him.
That the name of God, the name of the New Jerusalem, and the Lord’s new name are written upon the overcomer indicates that the overcomer is possessed by God, by the New Jerusalem, and by the Lord and that God Himself, His city (the New Jerusalem), and the Lord Himself all belong to him.
五
将神的名，新耶路撒冷的名，并主的新名，写在得胜者上面，指明神的所是，新耶路撒冷的性质，并主的人位，全都作到得胜者里面，使他们有三一神为标示（如同他们的“名牌”），并使他们在生命和性情上成为神，但无分于神格—启三12下，二二4下。
That the name of God, the name of the New Jerusalem, and the Lord’s new name are written upon the overcomers indicates that what God is, the nature of the New Jerusalem, and the person of the Lord have all been wrought into them, labeling them with the Triune God as their “name badge” and making them God in life and in nature but not in the Godhead—Rev. 3:12b; 22:4b.
That the name of God, the name of the New Jerusalem, and the Lord’s new name are written upon the overcomers indicates that what God is, the nature of the New Jerusalem, and the person of the Lord have all been wrought into them, labeling them with the Triune God as their “name badge” and making them God in life and in nature but not in the Godhead—Rev. 3:12b; 22:4b.
叁
在非拉铁非的得胜者，其特征是他们借着享受那作他们内住宝贝之基督的丰富，而竭力过神人的生活—弗三8，林后四7：
The characteristic of the overcomers in Philadelphia is their endeavoring to enter into the God-man living by enjoying the riches of Christ as their indwelling treasure—Eph. 3:8; 2 Cor. 4:7:
The characteristic of the overcomers in Philadelphia is their endeavoring to enter into the God-man living by enjoying the riches of Christ as their indwelling treasure—Eph. 3:8; 2 Cor. 4:7:
一
在以赛亚二十二章，神解雇舍伯那，就是王家里的家宰（15~19），而用以利亚敬顶替，以利亚敬预表包罗万有的基督是神家中的管家，是肩头上放着神家之钥匙的一位（20~25，启三7~8）；基督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（帖前五16~19，约壹一7、9，参结一22、26）：
In Isaiah 22 God fired Shebna, a steward in the house of the king (vv. 15-19), and replaced him with Eliakim, a type of the all-inclusive Christ as the Steward in God’s house, the One upon whose shoulder the key of the house of God is set (vv. 20-25; Rev. 3:7-8); Christ has the key to control the door of God’s treasury, in which are the riches of God in Christ for our enjoyment (1 Thes. 5:16-19; 1 John 1:7, 9; cf. Ezek. 1:22, 26):
In Isaiah 22 God fired Shebna, a steward in the house of the king (vv. 15-19), and replaced him with Eliakim, a type of the all-inclusive Christ as the Steward in God’s house, the One upon whose shoulder the key of the house of God is set (vv. 20-25; Rev. 3:7-8); Christ has the key to control the door of God’s treasury, in which are the riches of God in Christ for our enjoyment (1 Thes. 5:16-19; 1 John 1:7, 9; cf. Ezek. 1:22, 26):
１
神创造我们的时候，祂“雇”了我们，而当祂把我们摆在十字架上，使我们与基督同钉的时候，祂就“解雇”了我们—加二20。
When God created us, He hired us, and when He put us on the cross, crucifying us with Christ, He fired us—Gal. 2:20.
When God created us, He hired us, and when He put us on the cross, crucifying us with Christ, He fired us—Gal. 2:20.
２
凡不是基督的人事物，神都“解雇”；神以基督顶替祂旧约经纶里的一切—可一1~8，太十七3~5，西二16~17，来十5~10，十一5~6。
Whatever or whoever is not Christ, God fires; God has replaced everything in His Old Testament economy with Christ—Mark 1:1-8; Matt. 17:3-5; Col. 2:16-17; Heb. 10:5-10; 11:5-6.
Whatever or whoever is not Christ, God fires; God has replaced everything in His Old Testament economy with Christ—Mark 1:1-8; Matt. 17:3-5; Col. 2:16-17; Heb. 10:5-10; 11:5-6.
３
真正的召会生活，乃是其中所有的圣徒都被解雇而由基督顶替的生活，使基督成为召会中的一切；我们众人都是“舍伯那”，该被基督这真正的以利亚敬所除去并顶替，使我们成为祂的复制，作神的奥秘和神诸般恩典的管家—西三10~11，林前四1，彼前四10。
The real church life is a life in which all the saints are fired and replaced with Christ, making Christ everything in the church; all of us are Shebnas, who should be removed and replaced by Christ as the real Eliakim to make us His duplication as stewards of the mysteries of God and the varied grace of God—Col. 3:10-11; 1 Cor. 4:1; 1 Pet. 4:10.
The real church life is a life in which all the saints are fired and replaced with Christ, making Christ everything in the church; all of us are Shebnas, who should be removed and replaced by Christ as the real Eliakim to make us His duplication as stewards of the mysteries of God and the varied grace of God—Col. 3:10-11; 1 Cor. 4:1; 1 Pet. 4:10.
４
在新约里，基督顶替我们完全是接枝生命的事；我们是野橄榄枝子，已经接枝到基督这栽种的橄榄树里面（罗十一17、24）；因此，我们与基督联结，基督在这联结中顶替我们。
In the New Testament Christ’s replacing of us is altogether a matter of a grafted life; as wild olive branches, we have been grafted into Christ as the cultivated olive tree (Rom. 11:17, 24); thus, we are united with Christ, and in this union Christ replaces us.
In the New Testament Christ’s replacing of us is altogether a matter of a grafted life; as wild olive branches, we have been grafted into Christ as the cultivated olive tree (Rom. 11:17, 24); thus, we are united with Christ, and in this union Christ replaces us.
５
因着我们已经联于基督，基督也使祂自己与我们联合，与我们联结，所以当祂死在十字架上的时候，我们就与祂同死，并且被了结了；如今在我们与基督的生机联结里，祂活在我们里面，与我们同活，借着我们并经过我们而活，借此就顶替了我们—六6，加二20，腓一19~21上，罗八16，林前六17。
Because we have been joined to Christ, and Christ joined Himself to us, uniting Himself with us, when He died on the cross, we died with Him and were terminated; now in our organic union with Christ, He replaces us by living in us, with us, by us, and through us—6:6; Gal. 2:20; Phil. 1:19-21a; Rom. 8:16; 1 Cor. 6:17.
Because we have been joined to Christ, and Christ joined Himself to us, uniting Himself with us, when He died on the cross, we died with Him and were terminated; now in our organic union with Christ, He replaces us by living in us, with us, by us, and through us—6:6; Gal. 2:20; Phil. 1:19-21a; Rom. 8:16; 1 Cor. 6:17.
６
我们活着，但不是我们，乃是基督在我们里面活着，并且我们是因神儿子的信而活；这指明与基督的联结；一面，我们被解雇了；另一面，我们没有被赶走，因为基督来了，在我们里面、同着我们、借着我们并经过我们活着（加二20）；所以，包罗万有的基督作为以马内利（赛七14）顶替一切，成为神经纶中的一切（西三10~11）。
We live, yet not we, but Christ lives in us, and we live by the faith of the Son of God; this indicates a union with Christ; on the one hand, we are fired, and on the other hand, we are not expelled, for Christ comes to live in us, with us, by us, and through us (Gal. 2:20); thus, the all-inclusive Christ as Immanuel (Isa. 7:14) replaces everything and becomes everything in God’s economy (Col. 3:10-11).
We live, yet not we, but Christ lives in us, and we live by the faith of the Son of God; this indicates a union with Christ; on the one hand, we are fired, and on the other hand, we are not expelled, for Christ comes to live in us, with us, by us, and through us (Gal. 2:20); thus, the all-inclusive Christ as Immanuel (Isa. 7:14) replaces everything and becomes everything in God’s economy (Col. 3:10-11).
二
我们要享受神在基督里的丰富作宝藏，就需要留在与主的接触里，照着生命的感觉，操练自己灵里贫穷并清心的保持与主有接触—林后二10，罗八6，十12~13，西三16，太五3、8。
In order to enjoy the riches of God in Christ 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 and exercising ourselves 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 the riches of God in Christ 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 and exercising ourselves 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.
三
我们要享受神在基督里的丰富作宝藏，就需要运用这些“钥匙”，就是否认己、背起十字架并丧失魂生命—启三7，赛二二15~24，太十六18~19、24~25，十七5、8。
In order to enjoy the riches of God in Christ as the treasure, we need to use the “keys” of denying the self, taking up the cross, and losing the soul-life—Rev. 3:7; Isa. 22:15-24; Matt. 16:18-19, 24-25; 17:5, 8.
In order to enjoy the riches of God in Christ as the treasure, we need to use the “keys” of denying the self, taking up the cross, and losing the soul-life—Rev. 3:7; Isa. 22:15-24; Matt. 16:18-19, 24-25; 17:5, 8.
四
主为着扩展祂的恢复，使用大卫的钥匙开门，这对我们乃是客观的；但基督也使用大卫的钥匙，主观地打开我们内里所是的门，使我们被变化，并建造到神的殿里作柱子，其上有神的名，新耶路撒冷的名，并主的新名—启二17，三12，参二一22：
The Lord’s using the key of David to open the door for the spread of His recovery is objective to us, but Christ is also using the key of David to subjectively open the door in our inner being for us to be transformed 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; cf. 21:22:
The Lord’s using the key of David to open the door for the spread of His recovery is objective to us, but Christ is also using the key of David to subjectively open the door in our inner being for us to be transformed 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; cf. 21:22:
１
“我神的名”指柱子是神自己；“我神城的名”指柱子是新耶路撒冷；“我的新名”指柱子乃是有新意义的基督；作为柱子的得胜者在生命和性情上成为神，但无分于神格，他要成为新耶路撒冷的构成分子，并在新的经历之意义上成为基督—三12。
The name of My God indicates that the pillar is God; the name of the city of My God indicates that the pillar is the New Jerusalem; and My new name indicates that the pillar is Christ in a new significance; the overcomer as a pillar becomes God in life and in nature but not in the Godhead, he becomes a constituent of the New Jerusalem, and he becomes Christ in a new experiential sense—3:12.
The name of My God indicates that the pillar is God; the name of the city of My God indicates that the pillar is the New Jerusalem; and My new name indicates that the pillar is Christ in a new significance; the overcomer as a pillar becomes God in life and in nature but not in the Godhead, he becomes a constituent of the New Jerusalem, and he becomes Christ in a new experiential sense—3:12.
２
新耶路撒冷乃是新的基督；我们作为神的扩大和扩展，乃是新意义上的基督，即新耶路撒冷；新基督与四福音中的基督不同；新妇—新郎的扩增—乃是新耶路撒冷，包括一切神所重生的人—约三29~30，启二一9~10。
The New Jerusalem is the new Christ; as God’s enlargement and expansion, we are Christ in a new sense as the New Jerusalem; the new Christ is not the same as He was in the four Gospels; the bride, who is the increase of the Bridegroom, is the New Jerusalem, including all of God’s regenerated ones—John 3:29-30; Rev. 21:9-10.
The New Jerusalem is the new Christ; as God’s enlargement and expansion, we are Christ in a new sense as the New Jerusalem; the new Christ is not the same as He was in the four Gospels; the bride, who is the increase of the Bridegroom, is the New Jerusalem, including all of God’s regenerated ones—John 3:29-30; Rev. 21:9-10.
３
我们要被建造到神里面，成为新耶路撒冷的构成分子，并成为新的基督的一部分，就人说是不可能的，但我们里面生命之灵的律包含一个元素，能对付不可能—罗八2，路十八27，参创二八12~19，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; Luke 18:27; 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; Luke 18:27; cf. Gen. 28:12-19; John 1:51.
五
在非拉铁非的得胜者注意生命过于工作，重质过于重量（参林前三12）；他们“稍微有一点能力”，明白能使主喜欢的，不在于他们能为主作多少，乃在于他们是否以他们所有的尽力为主而作（启三8，可十四8）。
The overcomers in Philadelphia pay more attention to life than to work, caring more about quality than quantity (cf. 1 Cor. 3:12); they have “a little power” with the realization that what pleases the Lord is not their doing much for Him but their doing their best for Him with what they have (Rev. 3:8; Mark 14:8).
The overcomers in Philadelphia pay more attention to life than to work, caring more about quality than quantity (cf. 1 Cor. 3:12); they have “a little power” with the realization that what pleases the Lord is not their doing much for Him but their doing their best for Him with what they have (Rev. 3:8; Mark 14:8).
六
在非拉铁非的得胜者没有否认主的名；他们弃绝了主耶稣基督之外一切的名，并呼求主的名，主对一切呼求祂的人是丰富的（罗十9~10、12~13）；他们公开承认“耶稣基督为主，使荣耀归与父神”（腓二11），并且他们不是传自己，乃是传基督耶稣为主，也传自己为耶稣的缘故，作信徒的奴仆（林后四5）。
The overcomers in Philadelphia do not deny the Lord’s name; they have abandoned all names other than that of the Lord Jesus Christ, and they call upon the name of the Lord, who is rich to all who call upon Him (Rom. 10:9-10, 12-13); they openly confess that “Jesus Christ is Lord to the glory of God the Father” (Phil. 2:11), and they do not preach themselves but Christ Jesus as Lord, and themselves as the believers’ slaves for Jesus’ sake (2 Cor. 4:5).
The overcomers in Philadelphia do not deny the Lord’s name; they have abandoned all names other than that of the Lord Jesus Christ, and they call upon the name of the Lord, who is rich to all who call upon Him (Rom. 10:9-10, 12-13); they openly confess that “Jesus Christ is Lord to the glory of God the Father” (Phil. 2:11), and they do not preach themselves but Christ Jesus as Lord, and themselves as the believers’ slaves for Jesus’ sake (2 Cor. 4:5).
肆
在非拉铁非的得胜者，其特征是他们的弟兄相爱；在他们中间，爱是有效能的，以致他们按着神牧养人（彼前五2），以令人愉快之神的同在顾惜人，并以神经纶健康的教训喂养人（弗四11，五29，徒二十28）：
The characteristic of the overcomers in Philadelphia is their brotherly love; love prevails among them so that they shepherd people according to God (1 Pet. 5:2) by cherishing them with the cheering presence of God and nourishing them with the healthy teaching of the economy of God (Eph. 4:11; 5:29; Acts 20:28):
The characteristic of the overcomers in Philadelphia is their brotherly love; love prevails among them so that they shepherd people according to God (1 Pet. 5:2) by cherishing them with the cheering presence of God and nourishing them with the healthy teaching of the economy of God (Eph. 4:11; 5:29; Acts 20:28):
一
主在非拉铁非的恢复乃是质的恢复，恢复到召会原初的本质，就是神内在的本质，也就是爱（约壹四8）；站在一的真正立场（就是召会的立场）上，乃是拣选爱所有的弟兄们（启三7上，参二4、7）。
The Lord’s recovery with Philadelphia is a recovery in quality, a recovery of the original substance of the church, the inner substance of God, which is love (1 John 4:8); to stand on the genuine ground of oneness, the ground of the church, is to choose to love all the brothers (Rev. 3:7a; cf. 2:4, 7).
The Lord’s recovery with Philadelphia is a recovery in quality, a recovery of the original substance of the church, the inner substance of God, which is love (1 John 4:8); to stand on the genuine ground of oneness, the ground of the church, is to choose to love all the brothers (Rev. 3:7a; cf. 2:4, 7).
二
主的恢复是恢复对主耶稣的爱；在非拉铁非的得胜者站在一的真正立场上，并保守自己在神的爱里，爱主并爱所有的弟兄们—犹20~21，林后五14，约十二3，路七47，约壹三14~16，参诗一三三。
The Lord’s recovery is a recovery of loving the Lord Jesus; the overcomers in Philadelphia stand on the genuine ground of oneness and keep themselves in the love of God to love the Lord and love all the brothers—Jude 20-21; 2 Cor. 5:14; John 12:3; Luke 7:47; 1 John 3:14-16; cf. Psa. 133.
The Lord’s recovery is a recovery of loving the Lord Jesus; the overcomers in Philadelphia stand on the genuine ground of oneness and keep themselves in the love of God to love the Lord and love all the brothers—Jude 20-21; 2 Cor. 5:14; John 12:3; Luke 7:47; 1 John 3:14-16; cf. Psa. 133.
三
在非拉铁非的得胜者，遵守主在祂独一新约职事里的话（启三8），这话带他们真正地珍赏、宝爱并享受主耶稣基督自己这宝贵人位，作他们的生命和一切（林后十一2~3）。
The overcomers in Philadelphia keep the Lord’s word in His unique New Testament ministry (Rev. 3:8), which brings them into the genuine appreciation, love, and enjoyment of the precious person of the Lord Jesus Christ Himself as their life and everything (2 Cor. 11:2-3).
The overcomers in Philadelphia keep the Lord’s word in His unique New Testament ministry (Rev. 3:8), which brings them into the genuine appreciation, love, and enjoyment of the precious person of the Lord Jesus Christ Himself as their life and everything (2 Cor. 11:2-3).
四
我们要将生命供应给人并维持我们的得胜，以建造召会，就必须从我们对主和众弟兄的爱里流出复兴的生活，以及在牧养上的劳苦—约二一15~17。
In order to minister life to others and maintain our victory for the building up of the church, we must have a revived living and a labor in shepherding that flow out from our love for the Lord and for the brothers—John 21:15-17.
In order to minister life to others and maintain our victory for the building up of the church, we must have a revived living and a labor in shepherding that flow out from our love for the Lord and for the brothers—John 21:15-17.
五
“亲爱的，我们应当彼此相爱，因为爱是出于神的；凡爱弟兄的，都是从神生的，并且认识神。不爱弟兄的，未曾认识神，因为神就是爱”—约壹四7~8。
“Beloved, let us love one another, because love is of God, and everyone who loves has been begotten of God and knows God. He who does not love has not known God, because God is love”—1 John 4:7-8.
“Beloved, let us love one another, because love is of God, and everyone who loves has been begotten of God and knows God. He who does not love has not known God, because God is love”—1 John 4:7-8.
六
“神在我们身上的爱，我们也知道也信。神就是爱，住在爱里面的，就住在神里面，神也住在他里面”—16节。
“We know and have believed the love which God has in us. God is love, and he who abides in love abides in God and God abides in him”—v. 16.
“We know and have believed the love which God has in us. God is love, and he who abides in love abides in God and God abides in him”—v. 16.
七
神先爱我们，将祂的爱注入我们里面，并且在我们里面产生出爱来，使我们能用这爱爱神，并爱众弟兄—19~21节。
God first loved us in that He infused us with His love and generated within us the love with which we love Him and the brothers—vv. 19-21.
God first loved us in that He infused us with His love and generated within us the love with which we love Him and the brothers—vv. 19-21.
八
李弟兄为着一九九七年四月国际长老特会原拟的要点：
Brother Lee’s intention for the international elders’ conference in April 1997:
Brother Lee’s intention for the international elders’ conference in April 1997:
１
不可作主辖管神的群羊，那是神所委托给你们的；召会乃是神的产业，分配给长老作他们受托的资产，蒙神委托他们照管—彼前五2~3。
Do not lord it over the flock of God that has been allotted to you; the churches are God’s possession, allotted to the elders as their allotment, their portion, entrusted to them by God for their care—1 Pet. 5:2-3.
Do not lord it over the flock of God that has been allotted to you; the churches are God’s possession, allotted to the elders as their allotment, their portion, entrusted to them by God for their care—1 Pet. 5:2-3.
２
要乐意作众圣徒的奴仆—太二十26~27，可十42~45。
Be willing to be a slave to the saints—Matt. 20:26-27; Mark 10:42-45.
Be willing to be a slave to the saints—Matt. 20:26-27; Mark 10:42-45.
３
长老们应该彼此牧养并彼此相爱，成为身体生活的榜样。
The elders should shepherd one another and love one another to be a model of the Body life.
The elders should shepherd one another and love one another to be a model of the Body life.
４
长老们应当在每件事上并在每一方面照料圣徒，为着将基督分赐到他们里面。
The elders should take care of the saints in everything and in every way for the dispensing of Christ into them.
The elders should take care of the saints in everything and in every way for the dispensing of Christ into them.
５
长老们应当接触、探访圣徒，并邀请他们到家中用餐。
The elders should contact and visit the saints and invite them to their homes for meals.
The elders should contact and visit the saints and invite them to their homes for meals.
九
李弟兄对安那翰众长老末了的话—“长老们需要彼此相爱，他们的妻子也需要彼此相爱，他们也需要爱彼此的儿女。”
Brother Lee’s final word to the elders in Anaheim: “The elders need to love one another, their wives need to love one another, and they need to love one another’s children.”
Brother Lee’s final word to the elders in Anaheim: “The elders need to love one another, their wives need to love one another, and they need to love one another’s children.”
伍
为着持续走非拉铁非的路，我们必须蒙拯救脱离老底嘉的路，老底嘉就是堕落并走了样的非拉铁非—启三14~22：
In order to continue in the way of Philadelphia, we must be saved from the way of Laodicea, which is a degraded and distorted Philadelphia—Rev. 3:14-22:
In order to continue in the way of Philadelphia, we must be saved from the way of Laodicea, which is a degraded and distorted Philadelphia—Rev. 3:14-22:
一
老底嘉还记得已往的历史，但是已往的生命没有了；我们必须永远记住，一切都在于神当前的同在—出三三14，林后二10。
Laodicea still remembers its history but has lost its former life; we must always remember that all that matters is God’s present presence—Exo. 33:14; 2 Cor. 2:10.
Laodicea still remembers its history but has lost its former life; we must always remember that all that matters is God’s present presence—Exo. 33:14; 2 Cor. 2:10.
二
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，但今天是老底嘉，满了不冷不热和属灵的骄傲—启三15~17。
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, but today it is Laodicea, full of lukewarmness and spiritual pride—Rev. 3:15-17.
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, but today it is Laodicea, full of lukewarmness and spiritual pride—Rev. 3:15-17.
三
我们若要持续走非拉铁非的路，就要在神面前谦卑自己，付代价得着更多的三一神作金子、白衣和眼药；这样我们就得以与主这位在我们里面领头的得胜者是一，而在千年国中与祂一同坐在祂的宝座上—18、21节。
If we want to continue in the way of Philadelphia, we need to humble ourselves before God and pay the price to gain more of the Triune God as gold, white garments, and eyesalve; then we can be one with the Lord as the leading Overcomer within us in order to sit with Him on His throne in the millennial kingdom—vv. 18, 21.
If we want to continue in the way of Philadelphia, we need to humble ourselves before God and pay the price to gain more of the Triune God as gold, white garments, and eyesalve; then we can be one with the Lord as the leading Overcomer within us in order to sit with Him on His throne in the millennial kingdom—vv. 18, 21.