75 英翻中 (啟示錄第二章) Christ and churchs-part I 基督和教會 - 第一部分 6/2/2025
Chapter 2 CHRIST AND THE CHURCHES—PART I Revelation 2 第 2 課 基督和教會 — 第一部分 啟示錄 2
If you have ever moved to a new community and had to select a new church home, you know how difficult it is to examine and evaluate a church and its ministry. Imposing buildings may house dying or dead congregations, while modest structures might belong to virile assemblies on the march for the Lord. The church we think is “rich” may turn out to be poor in God’s sight (Rev. 3:17), while the “poor” church is actually rich (Rev. 2:9). 如果曾經你搬到新社區，不得不選擇新的教會崇拜上帝，那麼就會知道檢查和評估教會及其事工是多麼困難。雄偉的建築物可能容納垂死的或已死的會友，而簡樸的建築物可能屬於為主傳道的行軍集會信徒。我們認為“富足”的教會在上帝眼中可能是貧窮的（啟示錄 3:17），而“貧窮”的教會實際上是富有的（啟示錄 2:9）。
Only the Head of the church, Jesus Christ, can accurately inspect each church and know its true condition, because He sees the internals, not only the externals (Rev. 2:23b). In these special messages to the seven churches in Asia Minor, the Lord gave each assembly an “X ray” of its condition. But He intended for all the churches to read these messages and benefit from them. (Note the plural “churches” in Rev. 2:7, 11, 17, 29; 3:6, 13, 22.) 只有教會的元首耶穌基督，祂能準確地評估教會，並了解其真實狀況，因為祂看到的是教會內部，而不僅僅是外表（啟示錄 2:23節下半段）。在這些給小亞細亞七教會的特別信息中，主給了每個聚會的“X光透視”。 但祂打算讓所有的教會閱讀對它們的評鑑信息，並從中受益。 （注意 啟示錄 2:7, 11, 17, 29; 3:6, 13, 22 等節中的“教會”名詞是複數。）
But the Lord was also speaking to individuals, and this is where you and I come in. “He that hath an ear, let him hear.” Churches are made up of individuals, and it is individuals who determine the spiritual life of the assembly. So, while reading these messages, we must apply them personally as we examine our own hearts. 但主也在對個人說話，這就是對你我說話。“有耳的，就要聽。”教會是由個人組成的，而個人決定聚會的屬靈生活。因此，在閱讀該信息時，必須先審視自己的內心後，才能把它們應用在親自身上。
Finally, we must keep in mind that John was a pastor at heart, seeking to encourage these churches during a difficult time of persecution. Before Christ judges the world, He must judge His own people (Ezek. 9:6; 1 Peter 4:17). A purified church need never fear the attacks of Satan or men. “It is a very remarkable thing,” wrote G. Campbell Morgan, “that the church of Christ persecuted has been the church of Christ pure. The church of Christ patronized has always been the church of Christ impure.” 最後，我們必須記住，約翰是審查內心深處的牧師，在教會受迫害的災難期間，他尋求如何鼓勵他們。在基督審判世界之前，祂必須審判自己的子民（以西結 9:6；彼得前書 4:17）。潔淨的教會永遠不需要害怕撒旦或人的攻擊。坎伯 . 摩根(G. Campbell Morgan) 寫道，“這是非常顯眼的事，受迫害的基督教堂總是純潔的基督教會。受保障的基督教會一直是不純潔的基督教會。”
Ephesus, the Careless Church (2:1–7) 不精心體會主的以弗所教會（2:1-7）
Each of the seven messages begins with a personal description or designation of Jesus Christ taken from the vision of Christ given in Revelation 1. (In the case of Ephesus, see Rev. 1:12, 16, 20.) The Ephesian assembly had enjoyed some “stellar” leadership—Paul, Timothy, and the apostle John himself—but the Lord reminded them that He was in control of the ministry, placing the “stars” where He pleased. How easy it is for a church to become proud and forget that pastors and teachers are God’s gifts (Eph. 4:11) who may be taken away at any time. Some churches need to be cautioned to worship the Lord and not their pastor! 七篇信息中的每一篇，都以對耶穌基督的個人描述或名稱開始，這都取自啟示錄 第1 章中描繪的基督異象。（以弗所教會的例子，見 啟示錄 1:12,16,20。）以弗所教會已經享受“傑出的”領導者 — 保羅、提摩太和使徒約翰本人牧會， 但主提醒他們，是祂掌管著教會的一切事工，教會中的“明星”牧師是祂喜愛按置的。教會是很容易以牧師來驕傲，而忘記他們是上帝的恩賜（以弗所書 4:11），他們隨時可能會被提。需要提醒教會，他們是敬拜主，而不是他們的牧師！
Approval (vv. 2–3, 6). How gracious of the Lord to start with words of commendation! To begin with, this was a serving church, busy doing the works of the Lord. No doubt their weekly schedule was filled with activities. It was also a sacrificing church, for the word labor means “toil to the point of exhaustion.” The Ephesian Christians paid a price to serve the Lord. They were a steadfast assembly, for the word patience carries the meaning of “endurance under trial.” They kept going when the going was tough. 贊賞（2-3、6兩 節）。主是何等的恩慈，常以讚美的話開始，！首先，這是事奉的教會，忙於做主的事工。毫無疑問，教會的每週日程的活動都安排得滿滿。教會也是奉獻的教會，因為“勞苦”的意思是“勞累到筋疲力盡”。以弗所的基督徒為事奉主付出了代價。他們集會的主題是堅定的，因為忍耐的意思是“在試煉中堅忍”。當情況艱難時，他們仍繼續堅持前進。
The Ephesian church was a separated people, for they carefully examined the visiting ministers (see 2 John 7–11) to see if they were genuine. Paul had warned the Ephesian elders that false teachers would come in from the outside and even arise from within the church (Acts 20:28–31), and John had instructed them to “try the spirits” (1 John 4:1–6). Indeed, Satan has his false ministers and the church must be constantly alert to detect them and reject them (2 Cor. 11:1–4, 12–15). 以弗所教會是不容忍邪惡者進入的，凡進入該教會的人，除了來訪的是傳道人，所有其他來的人，都要經過仔細審查（見 約翰二書 7-11），看他們是否是真信徒。保羅曾警告以弗所的長老們，假教師會從外面進來，甚至會從教會內部興起（使徒行傳 20:28-31），而約翰則指示他們“試探的邪靈”（約翰壹書 4:1-6 ）。事實上，撒旦有牠的假牧師，教會必須時刻保持警惕，趁早發現，並拒絕他們（哥林多後書 11:1-4, 12-15）。
Ephesian Christians separated themselves not only from false doctrine but also from false deeds (Rev. 2:6). The word Nicolaitan means “to conquer the people.” Some Bible students believe this was a sect who “lorded it over” the church and robbed the people of their liberty in Christ (see 3 John 9–11). They initiated what we know today as “clergy” and “laity,” a false division that is taught nowhere in the New Testament. All God’s people are “kings and priests” (1 Peter 2:9; Rev. 1:6) and have equal access to the Father through the blood of Christ (Heb. 10:19ff.). We shall meet this dangerous sect again when we study the message to the church at Pergamos. 以弗所的基督徒不僅將自己與錯冒的教義分開，也與偽善的行為分開（啟示錄 2:6）。 尼哥拉党人 (Nicolaitan)的意思是“征服人民”。聖經學生認為，這是“統治”教會的教派，並剝奪了人在基督裡的自由（見 約翰三書 9-11）。他們開創今天眾所周知的“神職人員”和“平信徒”的差別，在新約聖經中，沒有任何地方記載這錯誤的區分。所有上帝的子民都是“君王和祭司”（彼得前書 2:9；啟 示錄1:6），並且藉由基督的血可以平等地接近父上帝（希伯來 10:19 比照研讀）。當我們研究給別迦摩教會的信息時，我們將再次遇到這個危險性的尼哥拉党人。
The believers at Ephesus were a suffering people who patiently bore their burdens and toiled without fainting. And they did all of this for His name’s sake! No matter how you examine this congregation, you conclude that it is just about perfect. However, the One among the lampstands saw into their hearts, and He had a different diagnosis from ours. 以弗所的信徒是受苦的一群人，他們耐心地背負著自己的重擔，辛勤勞作，不至於昏倒。他們所做的一切都是為了主的名！ 無論你如何檢查他們會眾，你都會得出同一的結論，教會是這麼完美。然而，在燈檯中的那一位看透了他們的心，祂的診斷與我們的不同。
Accusation (2:4). This busy, separated, sacrificing church really suffered from “heart trouble”—they had abandoned their first love! They displayed “works … labor … and patience” (Rev. 2:2), but these qualities were not motivated by a love for Christ. (Compare 1 Thess. 1:3—”work of faith, and labor of love, and patience of hope.”) What we do for the Lord is important, but so is why we do it! 指控（2:4）。這個忙碌、分離、犧牲的教會，真是有“心病”的苦痛 — 他們拋棄了起初的愛心！他們表現出“工作……勞苦……和耐心”（啟示錄 2:2），但這些品質並不是出於對基督的愛。 （比較 帖撒羅尼迦前書 1:3 —“信心的工作，愛心的勞苦，盼望的忍耐。”）我們為主所做的事很重要，但我們這樣做的原因 — 愛主 — 也很重要！
What is “first love”? It is the devotion to Christ that so often characterizes the new believer: fervent, personal, uninhibited, excited, and openly displayed. It is the “honeymoon love” of the husband and wife (Jer. 2:1–2). While it is true that mature married love deepens and grows richer, it is also true that it should never lose the excitement and wonder of those “honeymoon days.” When a husband and wife begin to take each other for granted, and life becomes routine, then the marriage is in danger. 什麼是“起初的愛心”？ 對基督的虔誠常常是初信者的特徵：熱情、個人親切、不羈、興奮和公開表示。這是夫妻之間的“蜜月之愛”（耶利米書 2:1-2）。誠然，成熟的婚姻愛情會加深並變得更豐富，但也確實不應該失去那些“在蜜月中的日子”的興奮和驚奇。當夫妻開始認為對方是理所當然的，生活變得平淡無奇，那麼婚姻就處於危險之中。
Just think of it: it is possible to serve, sacrifice, and suffer “for my name’s sake” and yet not really love Jesus Christ! The Ephesian believers were so busy maintaining their separation that they were neglecting adoration. Labor is no substitute for love; neither is purity a substitute for passion. The church must have both if it is to please Him. 試想一下： “為我的名”事奉、犧牲和受苦，卻並不真正愛耶穌基督，能行嗎！以弗所的信徒們忙於維持他們的分別信徒，以至於忽略了敬拜。工作不能代替愛心；純潔也不是憐憫的替代品。教會若要取悅主，就必須兩者兼備。
By reading Paul’s epistle to the Ephesians, you discover at least twenty references to love. You also discover that Paul emphasized the believer’s exalted position “in Christ… in the heavenly places.” But the Ephesian church had fallen and was not living up to its heavenly position in Christ (Rev. 2:5). It is only as we love Christ fervently that we can serve Him faithfully. Our love for Him must be pure (Eph. 6:24). 通過閱讀保羅所寫的以弗所書，你會發現提到愛心之處至少有二十處。你還會發現保羅強調了信徒“在基督裡……在天上”的崇高地位。但是以弗所教會已經墮落，沒有達到它在基督裡的屬天地位（啟示錄 2:5）。只有當我們熱切地愛基督時，才能忠實地侍奉祂。我們對祂的愛必須是純潔的（以弗所書 6:24）。
Admonition (vv. 5–7). “First love” can be restored if we follow the three instructions Christ gave. First, we must remember (literally “keep on remembering”) what we have lost and cultivate a desire to regain that close communion once again. Then we must repent— change our minds—and confess our sins to the Lord (1 John 1:9). Third, we must repeat the first works, which suggests restoring the original fellowship that was broken by our sin and neglect. For the believer, this means prayer, Bible reading and meditation, obedient service, and worship. 警告（5-7 等節）。如果我們遵循基督給出的三個指示，“起初的愛心”就可以恢復。首先，我們必須記住（直譯是“常常記住”）我們失去的東西，並培養再次重新獲得親密的接觸的熱切願望。然後我們必須悔改 --- 改變我們的想法 --- 並向主承認我們的罪（約翰壹書 1:9）。第三，我們必須重複最初的工作，這意味著恢復因犯罪和疏忽破壞與主的親密團契。對於信徒來說，這意味著禱告、讀經和默想、順服的服務和敬拜。
In spite of the privileges it had enjoyed, the church of Ephesus was in danger of losing its light! The church that loses its love will soon lose its light, no matter how doctrinally sound it may be. “I will come” (Rev. 2:5) is not referring to the Lord’s return, but to His coming judgment then and there. The glorious city of Ephesus is today but a heap of stones and no light is shining there. 儘管以弗所教會享有上帝的榮幸，仍處於失去光明的危險之中！失去愛的教會很快就會失去亮光，無論它在教義上多麼健全。 “我要來”（啟示錄 2:5）不是指主的再來，而是指祂即將到來的審判。輝煌的以弗所城，今天不過是一堆石頭，那裡沒有光亮。
Revelation 2:7 makes it clear that individual believers within the church may be true to the Lord, no matter what others may do. In these seven messages, the “overcomers” are not a “spiritual elite,” but rather the true believers whose faith has given them victory (1 John 5:4–5). Sinful man was banned from the tree of life (Gen. 3:22–24), but in Christ we have eternal abundant life (John 3:16; 10:10). We enjoy this blessing now, and we shall enjoy it in greater measure in eternity (Rev. 22:1–5). 啟示錄 2章7節 清楚地表明，無論其他人做什麼，教會中的個別信徒都可能忠於主。在這七個信息中，“得勝者”不是“屬靈的精英”，而是真正的信徒，他們的信心使他們得勝（約翰壹書 5:4-5）。有罪的人被禁止進入生命樹（創世記 3:22-24），但在基督裡我們擁有豐盛的生命（約翰福音 3:16；10:10）。我們現在享受這祝福，並且我們將在永恆中更會大大的享受它（啟示錄 22：1-5）。
The church of Ephesus was the “careless church,” made up of careless believers who neglected their love for Christ. Are we guilty of the same neglect? 以弗所教會是“粗心大意的教會”，由粗心的信徒組成，他們忽視了對基督的愛心。 我們是否犯了同樣的罪？
Smyrna, the Crowned Church (2:8–11) 主加冕士每那教會（2 ：8-11）
The name Smyrna means “bitter” and is related to the word myrrh. The city remains a functioning community today called Izmir. The assembly at Smyrna was persecuted for the faith, which explains why the Lord emphasized His death and resurrection as He opened His message. No matter what experiences God’s people may have, their Lord identifies with them. 士每那這名字的意思是“苦澀”，與沒藥這詞有關。今天，這座城市仍然是運作良好的社區，稱為伊茲密爾(Izmir)。士每那的集會因信心而受到迫害，這解釋了為什麼主在打開祂的信息時，強調祂的死和復活。無論上帝的子民有什麼經歷，他們的主都認同他們。
Approval (v. 9). The church at Smyrna was not having an easy time of it! The members were persecuted, probably because they refused to compromise and say, “Caesar is Lord.” Smyrna was an important center of the Roman imperial cult, and anyone refusing to acknowledge Caesar as Lord would certainly be excluded from the guilds. This would mean unemployment and poverty. The word used here for poverty means “abject poverty, possessing absolutely nothing.” 贊賞（第 9 節）。士每那教會經歷併不輕鬆！成員們受到迫害，可能是因為他們拒絕妥協地說，“凱撒是主”。士每那是羅馬帝國崇拜的重要中心，任何拒絕承認凱撒為主的人，肯定會被排除在羅馬帝國的公會之外。這將意味著失業和貧困。這裡所用貧困的意思是“赤貧，一無所有”。
A large Jewish community also thrived in Smyrna. The Jews, of course, did not have to patronize the imperial cult since their religion was accepted by Rome, but they certainly would not cooperate with the Christian faith. So, from both Jews and Gentiles, the Christians in Smyrna received slander and suffering. 龐大的猶太社區，也在士每那城蓬勃發展。猶太人當然不必光顧帝國邪教，因為他們的宗教被羅馬接受，但他們當然不會與基督信仰合作。因此，無論是猶太人還是外邦人，士麥那的基督徒都受到誹謗和苦難。
But they were rich! They lived for eternal values that would never change, riches that could never be taken away. “As poor, yet making many rich” (2 Cor. 6:10; 8:9). In fact, their suffering for Christ only increased their riches. 但是他們很豐盛！他們為永遠不會改變的永恆價值觀，和永遠不會被剝奪的豐盛而活。 “雖然貧窮，卻是叫許多人富足”（哥林多後書 6:10；8:9）。事實上，他們為基督受苦只會增加他們的豐盛。
Our struggles are not with flesh and blood, but with the enemy, Satan, who uses people to accomplish his purposes. The Jewish synagogue was actually a synagogue of Satan. A true Jew is not one physically or racially, but spiritually (Rom. 2:17–29). Any religious group, Jewish or Gentile, that does not acknowledge Jesus Christ as God’s Son is certainly acting contrary to God’s will. 我們不是與血肉之軀爭戰，而是與利用人來達到牠的目的撒但 — 敵人爭戰。猶太會堂實際上是撒旦的會堂。真正的猶太人不是身體上或種族上的，而是靈性上的（羅馬書 2:17-29）。任何不承認耶穌基督是上帝兒子的宗教團體，無論是猶太人還是外邦人，肯定是違背上帝的旨意。
Admonition (vv. 10–11). No words of accusation are given to the congregation in Smyrna! They may not have enjoyed the approval of men, but they certainly received the praise of God. However, the Lord did give them solemn words of admonition as they faced increased suffering: “Don’t be afraid!” 警告（10-11 兩節）。主沒有對士每那的信徒提出任何指責！ 他們可能沒有得到人的認可，但確實得到了上帝的讚賞。然而，當他們面臨越來越大的痛苦時，主確實給了他們嚴肅的警告：“不要害怕！”
He assured them that He knew the devil’s plans and was in complete control of the situation. Some of the believers would be imprisoned and tried as traitors to Rome. Yet their tribulation would not be long; to the Bible, ten days signifies “a brief time” (Gen. 24:55; Acts 25:6). The important thing was faithfulness, standing true to Christ no matter what the government might threaten to do. 主向他們確證，祂知道魔鬼的計劃，並且完全控制整個局勢。一些信徒將被監禁，並作為羅馬的叛徒受到審判。然而他們的患難不會長久；對聖經而言，十天意味著“短暫的時間”（創世記 24:55；使徒行傳 25:6）。重要的是忠誠，無論政府威脅要做什麼，都忠於基督。
The “crown of life” is the winner’s crown awarded at the annual athletic games. Smyrna was a key participant in the games, so this promise would be especially meaningful to believers living there. The Lord reinforced the promise given by James (James 1:12) and assured His people that there was nothing to fear. Because they had trusted Him, they were overcomers—victors in the race of faith (Heb. 12:1–3)—and, as overcomers, they had nothing to fear. Even if they were martyred, they would be ushered into glory, wearing crowns! They would never face the awful judgment of the second death, which is the lake of fire (Rev. 20:14; 21:8). “生命之冠冕”是一年一度的田徑運動會頒發的冠軍賞品。士麥那是運動會的主要參與者，所以這個應許對居住在那裡的信徒來說，特別有意義。主加強了雅各的應許（雅各書 1:12），並向祂的子民保證沒有什麼好害怕的。因為他們信靠祂，所以他們是得勝者 — 在信心賽跑中的勝利者（希伯來書 12:1-3）— 而且，作為得勝者，他們沒有什麼好怕的。就算他們殉道了，他們也會被帶入榮耀之中，頭帶冠冕！他們永遠不會面對第二次死亡 — 火湖的可怕審判（啟示錄 20:14；21:8）。
It costs to be a dedicated Christian, in some places more than others. As end-time pressures increase, persecution will also increase, and God’s people need to be ready (1 Peter 4:12ff.). The world may call us “poor Christians,” but in God’s sight we are rich! 做虔誠的基督徒比在某些位置要付出高的代價。隨著末世壓力的增加，迫害也會增加，上帝的子民需要做好準備（彼得前書 4:12 比照研讀）。世界可能稱我們為“可憐的基督徒”，但在上帝的眼中我們是富有的人！
Pergamos, the Compromising Church (2:12–17) 妥協的別迦摩教會（2：12-17）
Called “the greatest city in Asia Minor,” Pergamos had the first temple dedicated to Caesar and was a rabid promoter of the imperial cult. This is probably what is meant by “Satan’s seat” in Revelation 2:13. The city also had a temple dedicated to Aesculapius, the god of healing, whose insignia was the entwined serpent on the staff. (This is still a medical symbol today.) Satan, of course, is likewise symbolized as the serpent (2 Cor. 11:3; Rev. 12:9; 20:2). 別迦摩被稱為“小亞細亞最偉大的城市”，擁有第一座供奉凱撒的寺廟，並且是帝國崇拜的狂熱推動者。這可能就是啟示錄 2章13 節中“撒旦的座位”的意思。這座城市還有供奉醫治之神埃斯庫拉皮烏(Aesculapius)的神廟，牠的標誌是手杖上纏繞著蛇。 （今天它仍然是醫學象徵。）當然，撒旦同樣象徵為蛇（哥林多後書 11:3; 啟示錄 12:9; 20:2）。
Approval (v. 13). Like their brothers and sisters in Smyrna, the believers in Pergamos had suffered persecution, and one of their men had died for the faith. In spite of intense suffering, this church had remained true to God. They refused to drop incense on the altar and say, “Caesar is Lord.” The Lord’s description of Himself (“He which hath the sharp sword,” Rev. 2:12) would surely encourage the people, for the sword was also the symbol of the Roman proconsul. It was more important that the church fear Christ’s sword than the Roman sword (Re v. 2:16). 贊賞（第 13 節）。別迦摩的信徒和士麥那的兄弟姐妹一樣，也遭受了迫害，他們中有一個人為信仰而死。儘管遭受了巨大的痛苦，這個教會仍然忠於上帝。他們拒絕在祭壇上放香，但說，“凱撒是主。”主對祂自己的描述（“拿著利劍的”，啟示錄 2:12）肯定會鼓勵人，因為劍也是羅馬總督的象徵。教會害怕基督的劍比羅馬的劍更重要（啟示錄 2:16）。
Accusation (vv. 14–15). Despite their courageous stand against persecution, the believers in Pergamos were not faultless before the Lord. Satan had not been able to destroy them by coming as the roaring lion (1 Peter 5:8), but he was making inroads as the deceiving serpent. A group of compromising people had infiltrated the church fellowship, and Jesus Christ hated their doctrines and their practices. 控告（14-15 兩節）。別迦摩信徒儘管勇敢地反對迫害，但在主面前也並非完美無缺。撒旦無法通過像咆哮的獅子一樣降臨來摧毀他們（彼得前書 5:8），但牠正在像騙人的蛇一樣入侵。一群妥協的人滲入了教會團契，耶穌基督憎恨他們的教義和做法。
These infiltrators are called “Nicolaitans,” whom we met already at Ephesus (Rev. 2:6). The name means “to rule the people.” What they taught is called “the doctrine of Balaam” (Rev. 2:14). The Hebrew name Balaam also means “lord of the people” and is probably synonymous with Nicolaitans. Sadly, this group of professed believers “lorded it over” the people and led them astray. 這些滲透者被稱為“尼哥拉黨人”，我們已經在以弗所見過他們（啟示錄 2:6）。這個名字的意思是“統治人民”。他們所教導的被稱為“巴蘭的教義”（啟示錄 2:14）。希伯來名字巴蘭意思“人民之主”，可能是尼哥拉黨的同義詞。可悲的是，這群自稱為信徒的人“統治”了人民，並把他們帶入了歧途。
Understanding the story of Balaam helps us interpret this insidious group more accurately (see Num. 22—25). Balaam was a true prophet who prostituted his gifts in order to earn money from King Balak, who hired him to curse the people of Israel. God prevented Balaam from actually cursing the nation—in fact, God turned the curses into blessings!—but Balak still got his money’s worth. How? By following Balaam’s advice and making friends with Israel, and then inviting the Jews to worship and feast at the pagan altars. “If you can’t beat ‘em, join ‘em!” 了解巴蘭的故事有助於我們更準確地解釋這個陰險的團體（見 民數記 22-25）。巴蘭是真正的先知，他濫用掉他的智慧禮物，以便從巴勒王那裡賺錢，後者僱用他來詛咒以色列人。上帝阻止巴蘭真的詛咒以色列國家— 事實上，上帝把詛咒變成了祝福！— 但巴勒仍然得回他化的錢的價值。他如何做？ 他聽從巴蘭的建議，與以色列人交朋友，然後邀請猶太人在異教的祭壇上敬拜和共進筵席。 “如果你不能打敗他們，那就加入他們為同夥！”
The Jewish men fell right into the trap and many of them became “good neighbors.” They ate meat from idolatrous altars and committed fornication as part of heathen religious rites. Twenty-four thousand people died because of this disobedient act of compromise (Num. 25:1–9). 猶太人中了巴勒王的陷阱，他們中的許多人成了“好鄰居”。他們從拜偶像的祭壇上吃肉，並犯下姦淫 — 作為異教宗教儀式的一部分。因此，兩萬四千人為這種不聽話的妥協行為而喪生（民數記 25:1-9）。
Why did this bit of ancient history apply to the believers at Pergamos? Because a group in that church said, “There is nothing wrong with being friendly to Rome. What harm is there in putting a pinch of incense on the altar and affirming your loyalty to Caesar?” Antipas refused to compromise and was martyred, but others took the “easy way” and cooperated with Rome. 為什麼這段古老的歷史適用於別迦摩的信徒？ 因為那個教堂裡的一個團體說，“對羅馬友好並沒有錯。把一撮香放在祭壇上，表明你對凱撒的忠誠，有什麼害處呢？”安提帕(Antipas)拒絕妥協而殉道，但其他人則採取“容易的方式”與羅馬合作。
It is unlikely that “things sacrificed to idols” is the same problem Paul dealt with in 1 Corinthians 8 and 10. The accusation here left no room for personal choice as did Paul. The Lord accused the Christians in Pergamos of sinning, of committing “spiritual fornication” by saying, “Caesar is Lord.” Of course, this compromise made them welcome in the Roman guilds and protected them from Roman persecution, but it cost them their testimony and their crown. “祭祀偶像的東西”不太可能與保羅在哥林多前書 8 章和 10 章中處理的問題相同。這裡的指控沒有像保羅那樣給個人選擇留下餘地。主控告別迦摩的基督徒犯了“屬靈的淫亂”的罪，因為他們說，“凱撒是主”。當然，這種妥協使他們在羅馬公會中受到歡迎，並保護他們免受羅馬迫害，但這使他們失去了為主作見證和得冠冕的代價。
Believers today also face the temptation to achieve personal advancement by ungodly compromise. The name Pergamos means “married,” reminding us that each local church is “engaged to Christ” and must be kept pure (2 Cor. 11:1–4). We shall see later in Revelation that this present world system is pictured as a defiled harlot, while the church is presented as a pure bride. The congregation or the individual Christian that compromises with the world just to avoid suffering or achieve success is committing “spiritual adultery” and being unfaithful to the Lord. 今天的信徒也面臨著通過不敬虔的妥協，來墮入個人進一步的誘惑。別迦摩這個名字的意思是“已婚”，提醒我們別迦摩地方的每個教會都“與基督訂婚”，必須保持純潔（哥林多後書 11:1-4）。我們稍後會在啟示錄中看到，當前的世界的體系，被描繪成玷污的妓女，而教會描繪成純潔的新娘。會眾或個別基督徒為了避免受苦或取得成功而與世界妥協，這是在犯“屬靈的奸淫”，對主不忠。
Admonition (vv. 16–17). Antipas had felt the sword of Rome, but the church at Pergamos would feel the sword of Christ—the Word (Heb. 4:12)—if they did not repent. This is not a reference to our Lord’s return but to a present judgment that comes to a church when it is disobedient to the Word of God. The Lord had presented Himself as “He which hath the sharp sword” (Rev. 2:12), so the church could not have been ignorant of its danger. 警告（16-17 節）。安提帕感受到了羅馬的劍，但別迦摩的教會如果不悔改，就會感受到基督的劍 — 聖言（希伯來書 4:12）。這不是指我們的主再來，而是指當教會不服從上帝的話語時，它會受到當前的審判。主自稱是“拿著利劍的”（啟示錄 2:12），所以教會不可能不知道它的危險。
As with the previous churches, the closing appeal is to the individual: “He that hath an ear… To him that overcometh” (Rev. 2:17, italics added). God fed the Israelites with manna during their wilderness travels, and a pot of the manna was placed in the ark of the covenant (Ex. 16:32–36; Heb. 9:4). Instead of eating “things sacrificed to idols” (Rev. 2:14), the believers in Pergamos needed to feast on God’s holy food, the bread of life found in Jesus Christ through the Word (Matt. 4:4; John 6:32ff.). The ark of the covenant was the throne of God (2 Sam. 6:2; Ps. 80:1; Isa. 37:16; all nasb), in contrast to Satan’s throne which held authority in Pergamos (Rev. 2:13). 像以前的教會一樣，最後的呼籲是針對個人，“有耳的…… 他會得勝的”（啟示錄 2:17，斜體字加上）。上帝在以色列人的曠野旅行中用嗎哪餵養他們，一罐嗎哪放在約櫃中（出埃及記 16:32-36；希伯來 9:4）。別迦摩的信徒用吃聖餐代替吃“祭祀偶像過的東西”（啟示錄 2:14），即通過聖經在耶穌基督裡得到的生命之糧（馬太福音 4:4；約翰福音 6: 32 比照研讀）。約櫃是上帝的寶座（撒母耳記下 6:2; 詩篇 80:1; 以賽亞 37:16; 都出自新美國標準版），與在別迦摩掌權的撒旦寶座形成對比（啟示錄 2:13 )。
In those days, a white stone was put into a vessel by a judge to vote acquittal for a person on trial. It was also used like a “ticket” to gain admission to a feast. Both would certainly apply to the believer in a spiritual sense: he has been declared righteous through faith in Christ, and he feasts with Christ today (Rev. 3:20) and will feast with Him in glory (Rev. 19:6–9). 那時，法官將一塊白色石頭放入容器中，以投票宣告受審者無罪。也用為“門票”作來參加盛宴的入場券。兩者都肯定適用於屬靈意義上的信徒：他因信基督而宣稱為義，他今天與基督一起享受節期（啟示錄 3:20）並將在榮耀中與祂一起過節（啟示錄 19:6-9 )。
Thyatira, the Corrupted Church (2:18–29) 墮落的推雅推喇教會（2：18-29）
The longest message was sent to the church in the smallest city! Thyatira was a military town as well as a commercial center with many trade guilds. Wherever guilds were found, idolatry and immorality—the two great enemies of the early church—were almost always present too. 最長的信息送到最小城市的教堂！推雅推喇是軍事城鎮，也是擁有許多貿易商會的商業中心。無論在那裡都會發現商會，偶像崇拜和不道德 — 早期教會的兩大敵人 — 也幾乎同時總是存在。
The city boasted a special temple to Apollo, the “sun god,” which explains why the Lord introduced Himself as “the Son of God” (the only time in Revelation this title is used). John had to deliver a message of severe warning and judgment to this congregation, which explains the description of the Lord’s eyes and feet. 這城市擁有一座特殊的神殿，供奉“太陽神”阿波羅，這解釋了為什麼主自稱是“上帝的兒子”（只在啟示錄中此處獨有的一次使用這個稱號）。約翰必須向會眾傳達嚴厲警告和審判的信息，這解釋了對主眼睛和腳的描述。
Approval (v. 19). The believers in Thyatira were a busy lot! They were involved in sacrificial ministry for the sake of others. What’s more, their works were increasing and characterized by faith, love, and patience; so the church was not guilty of mere “religious activity.” 贊賞（第 19 節）。推雅推喇教會的信徒很忙！他們為了別人而參與犧牲的事工。更多的是，他們的工作越來越多，並以信仰、愛心和耐心為特徵。因此教會並沒有僅僅作“宗教活動”而致罪。
Accusation (vv. 20–23). Alas, the Lord found much to expose and condemn in the assembly at Thyatira. No amount of loving and sacrificial works can compensate for tolerance of evil. The church was permitting a false prophetess to influence the people and lead them into compromise. It is not likely that this woman was actually called “Jezebel,” since such an infamous name would not be given to a child. The name is symbolic: Jezebel was the idolatrous queen who enticed Israel to add Baal worship to their religious ceremonies (see 1 Kings 16—19). The seductive teaching of Jezebel was similar to the “doctrine of Balaam” that the Lord condemned in the church of Pergamos (Rev. 2:14). She taught believers how to compromise with the Roman religion and the practices of the guilds, so that Christians would not lose their jobs or their lives. 控告（20-23 等節）。唉，主在推雅推喇教會的會眾中，發現了許多要揭露和譴責的事。再多的愛心和犧牲也無法彌補對邪惡的寬容。教會允許假先知影響人們，並引導他們妥協。這個女人不太可能真的是“耶洗別”，因為這樣臭名昭著的名字不會給孩子作名字。它具有的像徵意義是：耶洗別是崇拜偶像的王后，她誘使以色列人在他們的宗教儀式中加入巴力崇拜（見 列王記上 16-19）。耶洗別誘惑人來教導，類似與主在別迦摩教會中譴責的“巴蘭教義”（啟示錄 2:14）。她教導信徒如何與羅馬宗教和公會互相妥協，這樣基督徒就不會失去工作或生活。
It is interesting to contrast the churches at Ephesus and Thyatira. The Ephesian church was weakening in its love, yet faithful to judge false teachers; while the people in the assembly at Thyatira were growing in their love, but too tolerant of false doctrine. Both extremes must be avoided in the church. “Speaking the truth in love” is the biblical balance (Eph. 4:15). Unloving orthodoxy and loving compromise are both hateful to God. 將以弗所和推雅推喇兩教堂對比很有趣。以弗所教會起初的愛正在減弱，但仍忠於審判假教師；雖然推雅推喇教會在愛中成長，但對錯誤的教義過於寬容。在教會中必須避免這兩個極端。 “用愛心說實話”是聖經的要義（以弗所書 4:15）。無愛的傳統和有愛的妥協對上帝來說，都是可恨的。
Not only was the church at Thyatira tolerant of evil, but it was proud and unwilling to repent. The Lord gave the false prophetess time to repent, yet she refused. Now He was giving her followers opportunity to repent. His eyes of fire had searched out their thoughts and motives, and He would make no mistake. 推雅推喇教會不僅容忍邪惡，而且驕傲，不願悔改。主給假先知時間悔改，但她拒絕了。現在祂正在給她的追隨者悔改的機會。祂的火眼已經探明了他們的想法和動機，祂不會錯的。
In fact, the Lord threatened to use this assembly as a solemn example to “all the churches” not to tolerate evil. Jezebel and her children (followers) would be sentenced to tribulation and death! Idolatry and compromise are, in the Bible, pictured as fornication and unfaithfulness to the marriage vows (Jer. 3:6ff.; Hos. 9:1ff.). Jezebel’s bed of sin would become a bed of sickness! To kill with death means “to kill with pesti[1]lence” (see nasb). God would judge the false prophetess and her followers once and for all. 事實上，主要用這個教會作為威脅“所有教會”的神聖的榜樣，不要容忍邪惡。耶洗別和她的孩子（追隨者）將被判處苦難和死刑！在聖經中，偶像崇拜和妥協描繪為通姦和不忠於婚姻的誓言（耶利米書 3:6 比照研讀；何西阿 9:1比照研讀）。耶洗別的罪惡之床將成為病床！用死亡殺死意味著“用瘟疫殺死”（見 新美國標準版）。上帝會一勞永逸地審判假先知和她的追隨者。
Admonition (vv. 24–29). Not everyone in the assembly was unfaithful to the Lord, and He had a special word for them. They had separated themselves from the false doctrine and compromising practices of Jezebel and her followers, which Christ denounces as “the depths of Satan” (note the contrast in 1 Cor. 2:10). The Lord had no special demands to make; He simply wanted them to hold fast in their resistance to evil. “Till I come” refers to Christ’s return for His people, at which time He will reward them for their faithfulness (see Rev. 3:3; 16:15; 22:7, 17, 20). This is the first mention in Revelation of the Lord’s coming for the church, the event we commonly call the rapture (see 1 Thess. 4:13–18). In contrast, the reference in Revelation 1:7 is to Christ’s return to earth in judgment, to defeat His enemies and establish His kingdom (see Rev. 19:11ff.). 警告（24-29 等節）。並非會眾中的每個人都對主不忠，祂對他們有特別的話。他們已經將自己與耶洗別及其追隨者的錯誤教義和妥協做法分開，基督將其譴責為“撒旦的深處”（注意 在哥林多前書 2:10 中的對比）。主沒有特別的要求；祂只是希望他們堅持抵抗邪惡。 “等我來”是指基督為祂的子民再來，屆時祂會因他們的忠誠而獎賞他們（見 啟示錄 3:3；16:15；22:7,17,20）。這是啟示錄中第一次提到主降臨教會，我們通常稱之為被提的事件（見 帖撒羅尼迦前書 4：13-18）。相比之下，啟示錄 1章7節 中提到基督在審判中再來，打敗祂的敵人並建立祂的國度（見 啟示錄 19:11 比照研讀）。
The believers in Thyatira are promised authority over the nations, which probably refers to the fact that God’s people will live and reign with Christ (see Rev. 20:4). When the Lord sets up His kingdom on earth, it will be a righteous kingdom with perfect jus[1]tice. He will rule with a rod of iron (Ps. 2:8–9). Rebellious men will be like clay pots, easily broken to pieces! 上帝應許推雅推喇的信徒擁有統治萬國的權威，這可能是指祂的子民將與基督一起生活和統治祂的國度（見 啟示錄 20:4）。當主在地上建立祂的國度時，它將是公義的國度，完全公正。祂會用鐵杖統治（詩篇 2:8-9）。叛逆的人會像陶罐容易打碎！
Jesus Christ is “the Bright and Morning Star” (Rev. 22:16). The promise in Revelation 2:28 suggests that God’s people shall be so closely identified with Christ that He will “belong” to them! But perhaps there is also an allusion here to Satan, who wanted the kingdom for himself and who offered the world’s kingdoms to Christ if He would worship him but once (Matt 4:8–11). In Isaiah 14:12, Satan is named Lucifer, which in Hebrew means “brightness, bright star.” The compromising people in Thyatira were following “the depths of Satan,” which would lead to darkness and death. God’s overcomers, on the other hand, would share the Morning Star! 耶穌基督是“明亮的晨星”（啟示錄 22:16）。啟示錄 2章28節 中的應許表明，上帝的子民將與基督如此緊密地認同，以致祂將“屬於”他們！但也許這裡也暗指撒旦，牠想要王國為自己，牠試探主，如果基督只跪拜牠一次，牠就將世界的王國提供給祂（馬太福音 4：8-11）。在以賽亞書 14章12節 中，撒旦被命名為路西法，在希伯來語中的意思是“光輝，明亮的星辰”。推雅推喇妥協的人正在追隨“撒旦的深處”，這將導致黑暗和死亡。另一方面，上帝的得勝者會分享晨星！
As you review these first four messages to the churches, you can see the dangers that still exist for the people of God. Like Ephesus, we can be zealous and orthodox, but at the same time lose our devotion to Christ. Or, like Thyatira, our love can be increasing yet lacking in the kind of discernment that is necessary to keep the church pure (see Phil. 1:9–11). Like Pergamos and Thyatira, we may be so tolerant of evil that we grieve the Lord and invite His judgment. 當你回顧前四個給教會的信息時，你會看到仍然存在於上帝子民身上的危險。像以弗所教會一樣，我們可能是熱心和正統的，但同時失去了對基督的忠誠。或者，就像推雅推喇教會一樣，我們的愛可能會增加，但缺乏保持教會純潔所必需的那種辨別力（見 腓立比書 1：9-11）。像別迦摩和推雅推喇教會一樣，我們可能對邪惡如此寬容，以至於我們使主悲傷並邀請祂的審判來臨。
Would we have selected Smyrna as the most spiritual church of the four? Probably not, yet the Lord did! We need to remind ourselves not to judge God’s people by wrong standards, because only the Lord can see the heart (see 1 Cor. 4:5). 我們會選擇士麥那作為四個教會中最屬靈的嗎？ 可能不會，但主也沒有這樣做！我們需要提醒自己，不要以錯誤的標準來評判上帝的子民，因為只有主才能看透人心（見 哥林多前書 4:5）。
God’s exhortation to these churches (except Smyrna) is, “Repent! Change your minds!” It is not only lost sinners who need to repent, but also disobedient Christians. If we do not repent and deal with sin in our lives and in our assemblies, the Lord may judge us and remove our lampstand (Rev. 2:5). How tragic it is when a local church gradually abandons the faith and loses its witness for Christ! 上帝對這些教會（士每拿除外）的勸勉是，“悔改！改變主意！”不僅失喪的罪人需要悔改，悖逆的基督徒也需要悔改。如果不悔改，並在我們的生活和聚會中犯罪，主可能會審判我們，並拿走我們的燈檯（啟示錄 2:5）。當地方教會逐漸放棄信仰，失去對基督的見證，這是多麼可悲啊！
“He that hath an ear, let him hear what the Spirit saith unto the churches!” “凡有耳的，就當聽聖靈對眾教會所說的話！”
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