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马太福音生命读经 · 第23篇

国度宪法的颁布（十一）

The Decree Of The Kingdom’s Constitution (11)
1现在我们来到马太七章一至十二节，王在山上颁布国度宪法的第六段。
1We come now to the sixth section of the new King’s decree on the mountain, 7:1-12
2柒、关于国度子民
2Vii. Concerning The Principles Of The
待人的原则
Kingdom People In Dealing With Others
3表面看来，主在七章一至十二节的用意，是论到国度子民待人所依照的原则。实际上，主在这里的用意是鼓励我们忘掉自己，顾到别人。在前两章，主已经挖出我们的脾气、情欲、里面的所是、己、肉体和忧虑。现在祂带我们到一地步，我们必须学习顾到别人。当你审判别人时，必须照著你愿意别人怎样审判你来审判别人。这样考虑问题，就是顾到别人。
3Apparently, the Lord’sin tent i on in 7:1-12 is to cover the principles according to which the kingdom people deal with others. Actually, His intention here is to encourage us to forget ourselves and to take care of others. In the two previous chapters, the Lord has dug out our temper, our lusts, our inner being, the self, the flesh, and our anxiety. Now He brings us to the point where we must learn to take care of others. When you judge others, you must judge them according to how you want them to judge you. To consider the matter in this way is to take care of others
4在国度子民身上属天的管治，要求他们顾到别人。五、六章虽然题起好些消极的点，但直到七章才题起顾到别人的事。我们无论作甚么，都必须想到别人。在这一面我们实在缺欠，因为在我们天然的生命里，我们不会考虑别人。从始至终，我们只考虑自己。我们的思想和考虑都与自己有关。所以我们总是以自己为中心，从不考虑别人。我要请你回想已往的生活方式。考虑别人是你的实行么？我们要批评或审判别人时，若考虑别人，我们就不会批评或审判了。我们审判别人，批评别人，原因是我们没有顾到他们。我们若顾到别人，就会同情他们。
4The heavenly ruling over the kingdom people requires that they take care of others. Although a number of negative points were touched in chapters five and six, the matter of taking care of others is not covered until chapter seven. In whatever we do, we must think about others. We have a real lack in this area, because in our natural life we do not consider others. From beginning to end, we only consider ourselves. Our thinking and our consideration are wrapped up with ourselves. Therefore, we are always centered around ourselves and never consider others. I would ask you to recall the way you lived in the past. Was it your practice to consider others? If we consider others when we are about to criticize or judge them, we shall neither criticize nor judge. The reason we judge others and criticize them is that we do not care for them. If we cared for others, we would sympathize with them
一 、不要审判，免得你们用甚么审判人，也必受甚么审判
A. Not Judging Lest You Be Judged with What You Judge
5在七章一节主说，『不要审判，免得你们受审判。』审判，或译作，论断。国度子民在国度属天的管治之下，活在谦卑的灵里，总是审判（论断）自已，不审判别人。主说不要审判，免得我们受审判，这话似乎不是说顾到别人。可是当我们深入这话，我们看见牠真实的意义就是顾到别人。当你要审判别人时，你必须顾到别人。
5In 7:1 the Lord said, “Do not judge, lest you be judged.” The kingdom people, living in a humble spirit under the heavenly ruling of the kingdom, always judge themselves, not others. The Lord’sword about not judging lest we be judged does not seem to be a word about taking care of others. However, when we probe into this word, we see that it actually means to take care of others. When you are about to judge others, instead you must take care of them.
6让我们设法找出论到不要审判这句话的秘诀。我们怎么能说这里真实的意义就是顾到别人呢?你害怕受审判么？你若害怕，那么你应当领悟别人也害怕受审判。你是否觉得受人审判很不好？你若这样觉得，那么你应该晓得别人也觉得受你审判很不好。没有人喜欢受审判。你若不喜欢受审判，那么别人如何？你需要顾到他们。你若不喜欢受别人审判，你为甚么审判别人？你若害怕受审判，那么你就必须考虑别人，他们也害怕受审判。总要顾到别人。
6Let us seek to find out the secret of this word about not judging. How can we tell that the real meaning here is to take care of others? Are you afraid of being judged? If you are, then you should realize that others are also afraid of being judged. Do you feel bad about being judged by others? If you do, then you should know that others also feel bad about being judged by you. No one likes to be judged. If you do not like to be judged, then what about others? You need to take care of them. If you do not like to be judged by others, why do you judge other people? If you are afraid of being judged, then you must consider others, who also are afraid of being judged. Always take care of others
7二节说，『因为你们用甚么审判审判人，也必受甚么审判；你们用甚么量器量给人，也必用甚么量器量给你们。』在国度属天的管治之下，国度子民用甚么审判人，也必受甚么审判。他们若用公义审判别人，也要受主公义的审判；他们若用怜悯审判别人，也要受主怜悯的审判。怜悯原是向审判夸胜的。（雅二13。）不要常常审判别人，因为你怎样审判别人，也必怎样受审判。你若顾到别人，就不会受别人审判。
7Verse 2 says, “For with what judgment you judge, you shall be judged; and with what measure you mete, it shall be measured to you.” Under the heavenly ruling of the kingdom, the kingdom people will be judged with what they judge. If they judge others with righteousness, they will be judged by the Lord with righteousness. If they judge others with mercy, they will be judged by the Lord with mercy. Mercy boasts against judgment (James 2:13, Gk.). Do not judge others so much, for you will be judged in the same degree that you judge others. If you take care of others, you will not be judged by them
8二节说，我们用甚么量器量给人，也必用甚么量器量给我们。这里的原则和审判是一样的。表面看来，在这些经文里，主没有嘱咐我们顾到别人；但实际上，这些经文的意思就是，我们必须顾到别人。你害怕别人量你么？若是这样，你就必须顾到别人，因为别人也害怕你量他们。你若顾到别人，就不会审判他们，批评他们，或者量他们。
8Verse 2 says that with what measure we mete, it shall be measured to us. The principle here is the same as with judgment. Apparently, in these verses the Lord does not charge us to take care of others; actually, however, these verses mean that we must take care of others. Are you afraid of being measured by others? If so, then you must take care of others, for they also are afraid of being measured by you. If you take care of others, you will not judge them, criticize them, or measure them
9过去我认识一个基督徒团体，他们常常谈到属灵。就某种意义说，他们的谈论是真实的；然而，这团体有一个弱点，就是量人的作法。似乎这团体里的每个人，口袋里都有一个小天平。每当他们邀请你用茶点，他们就用看不见的天平量你。以后他们会来在一起谈论你。有的人会问：『你有没有看出他是甚么光景?』这就是说，『你量过他了么？』我也晓得这团体完全不顾别人的感觉；他们只顾量别人。事实上，他们的量就是批评并审判。我要利用这个机会鼓励你不要量别人，不要想断定别人有多属灵，多长进，或者他们生命的光景如何。你若不量别人，就不会批评别人，审判别人。这是基于顾到别人的原则。
9In the past I knew a certain group of Christians who talked a great deal about spirituality. In a sense, their talk was genuine. However, this group had one weak point: it was the practice of measuring others. It seemed that everyone in this group had a little scale in his pocket. Whenever they invited you to tea, they measured you with their invisible scale. Later they would come together to talk about you. Some would ask, “Have you found out where he is?” This means, “Have you measured him?” I also learned that this group did not care at all for the feelings of others; they cared only for their practice of measuring others. Their measuring was actually their criticizing and their judging. I would take this opportunity to encourage you not to measure others. Do not try to determine how spiritual others are, how much growth they have, or what is their condition in life. If you refrain from measuring others, you will be kept from criticizing them and judging them. This is based on the principle of taking care of others.
10我刚才题到的这个团体里的人很难帮助别人，他们不能帮助别人，原因是别人在他们测量、审判和批评之下。在帮助别人的时候，我们必须是眼瞎的。你若要在召会生活中帮助别人，你需要眼瞎。你若要作好丈夫或好妻子，就要瞎著眼照顾你的配偶。不要测量、审判或批评。不要量别人，这就是向人显示怜悯的路。你若向别人显示怜悯，就必蒙怜悯。但你若无怜悯的量别人，别人也必无怜悯的量你。你用甚么量器量给人，也必用甚么量器量给你。
10Those in the group to which I just referred had a difficult time helping others. The reason they could not help others was that the others were under their measurement, judgment, and criticism. In helping others, we must be blind. If you want to help others in the church life, you need to be blind. If you would be a good husband or wife, be blind in taking care of your spouse. Do not measure, judge, or criticize. Do not have any measurement of others. This is a way of showing mercy toward them. If you show mercy toward others, you will receive mercy. But if you measure others without mercy, then you will also be measured without mercy. With what measurement you mete, it will be measured to you
11怜悯就是不测量。这就是说，怜悯是对人没有要求。凡是需要测量的事就不是怜悯。怜悯不懂得数学！牠不懂得如何加或如何减，怜悯完全是眼瞎的。我这么可怜，你为甚么还对我这么好？因为你怜悯我。
11Mercy does not do any measuring. This means that mercy imposes no requirements. Anything that requires a measurement is not mercy. Mercy does not know mathematics; it does not know how to add or subtract. Mercy is absolutely blind. Why do you treat me so well when I am so pitiful? It is because you are merciful toward me
12有时候，因著主的怜悯，我也对人有怜悯。后来我的孩子把情形看得一清二楚，就对我说，『爸爸，你不晓得这人多糟糕么？为甚么你对他那么好?』我对他好，是因为我眼瞎。然而，我的孩子看得非常清楚。但是看得清楚的人不能怜悯人。你若要怜悯人，就必须像以撒，他瞎著眼祝福雅各。同样的，我们国度子民也必须瞎著眼对待别人。若是这样，我们就会怜悯别人，并且总是顾到别人。每当我的孩子问我，为甚么我对那些不值得怜悯的人那么好，我就回答说，『你们不晓得我在作甚么。你们的眼睛太大太亮。为甚么我那样对待他？因为我体谅他。』这是国度子民待人的原则。我们对待别人，必须考虑他们，同情他们，怜悯他们。国度子民对待别人时，必须顾到别人。
12Sometimes, by the Lord’s mercy, I have been merciful toward others. Afterwards some of my children, whose eyes were so clear about the situation, said to me, “Daddy, don’t you know how poor this person is? Why were you so good to him?” I was good to him because I was blind. My children, however, were very clear - sighted. But those who are so clear - sighted cannot be merciful. If you would be merciful, you must be like Isaac, who blessed Jacob in a blind way. Likewise, we, the kingdom people, must be blind in dealing with others. If so, we shall be merciful to them and always take care of them. Whenever my children asked me why I was kind to those who did not deserve kindness, I answered, “You don’t know what I am doing. Your eyes are too big and clear. Why did I treat him that way? It was because I was considerate of him.” This is the principle of the kingdom people in dealing with others. For us to deal with others, we must consider them, sympathize with them, and be merciful toward them. The kingdom people must take care of others in their dealings with them.
13你若一再读这些经文，你会看见在这里所隐藏的基本原则，就是我们必须忘掉自己，顾到别人。你知道你为甚么批评别人，审判别人么？因为你太想到自己了。你忽略了别人的感觉，没有顾到他们。你只顾自己的感觉。因此，你审判并批评别人。所以我们若要不审判别人，就必须顾到别人。这要求我们忘掉自己，考虑别人。我们若以自己为中心，不顾别人的感觉，我们就会批评他们。但我们若顾到别人，就不会审判他们。
13If you read these verses again and again, you will see that the basic principle hidden here is that we must forget ourselves and take care of others. Do you know why you criticize others and judge them? It is because you think of yourself too much. You neglect the feelings of others and do not care for them. You care only for your feeling. Hence, you judge and criticize others. Therefore, if we would be kept from judging others, we must take care of them. This requires that we forget ourselves and consider others. If we center around ourselves and ignore the feelings of others, we shall criticize them. But if we take care of others, we shall not judge them
看见你弟兄眼中的刺，想到自己眼中的梁木
1. Considering the Log in Your Own Eye 1. When You Look at the Splinter in Your Brother’sE ye
14在三节主说，『再者，为甚么看见你弟兄眼中的刺，却不想到自己眼中的梁木?』我们是国度的子民，在国度属天的管治之下，活在谦卑的灵里，每当我们看见弟兄眼中的刺，就必须想到自己眼中的梁木。我们弟兄眼中的刺，必须使我们想到自己眼中的梁木。
14In verse 3 the Lord says, “And why do you look at the splinter in your brother’se ye, but do not consider the log in your own eye?” As the kingdom people, living in a humble spirit under the heavenly ruling of the kingdom, we must consider the log in our own eye whenever we look at the splinter in our brother’se ye. The splinter in our brother’se ye must remind us that we have a log in our own eye
先从你眼中去掉梁木
2. Removing the Log from Your Eye First 2.
15四节接著说，『或者，你怎能对你弟兄说，让我去掉你眼中的刺，而你自己眼中竟有梁木?』主在三、四节的话非常深。祂在这里的心意不是嘱咐我们顾到自己，乃是嘱咐我们顾到别人。
15Verse 4 continues, “Or how can you say to your brother, Let me remove the splinter from your eye, and behold, the log is in your eye?” The Lord’sword in verses 3 and 4 is very deep. His intention here is not to charge us to take care of ourselves; it is to charge us to take care of others
16五节说，『你这假冒为善的人，先从你眼中去掉梁木，然后你才看得清楚，从你弟兄眼中去掉刺。』只要梁木还留在我们眼中，我们的眼光就模糊，不能看得清楚。我们指出弟兄的缺点时，必须领悟自己有更大的缺点。弟兄的缺点好比一根刺，我们的缺点好比一根梁木。因此，主的用意再次是要我们顾到别人。每当你要指出别人的缺点时，你也许顾到那个缺点，却没有顾到人。当你把某人的缺点看成像梁木那么大时，就表明你只顾到他的缺点，没有顾到他。你顾到弟兄，就不会只顾到他的缺点。反之，你会说，『他的缺点和我的比起来，不过是一根刺，我的缺点却是一根大梁木。因此，我乐于宽容他的缺点。』
16Verse 5 says, “Hypocri te, first remove the log from your eye, and then you will see clearly to remove the splinter from your brother’s eye.” As long as the log remains in our eye, our sight is blurred, and we cannot see clearly. In pointing out a brother’s fault, we must realize that we have a greater fault. Our brother’s fault is likened to a splinter, and ours is likened to a log. Thus, once again, the Lord’sin tent i on is that we take care of others. Whenever you try to point out someone else’s fault, you may care for the fault, but not for the person. When you make someone else’s fault to be as large as a log, it shows you care only for his fault, not for him. If you care for the brother, you will not care only for his fault. Rather, you would say, “His fault is merely a splinter when compared to mine, which is a huge log. There fore, I am happy to overlook his fault.”
17在七章一至十二节，主的用意是要我们顾到别人。国度子民待人的原则，就是必须顾到别人。我们对待别人时，必须遵守这个原则。不要仅仅照著你的感觉行动，乃要顾到别人。这是基本的原则。
17The Lord’sin tent i on in 7:1-12 is that we take care of others. The principle for the kingdom people in dealing with others is that we must take care of others. We should observe this principle in all our dealings with people. Do not simply act according to your feeling, but take care of the other person. This is the basic principle
二 、不要把圣物给狗，也不要把珍珠丢在猪前
B. Not Giving the Holy Things to the Dogs nor Casting Pearls before the Hogs
18六节说，『不要把圣物给狗，也不要把你们的珍珠丢在猪前，免得牠们用脚践踏珍珠，并且转过来撕裂你们。』圣物，必是指客观的真理，那是属于神的；你们的珍珠，必是指主观的经历，这是我们的。狗没有蹄，也不倒嚼；猪虽分蹄，却不倒嚼。因此，二者都是不洁净的。（利十一27，7。）根据彼后二章十二节、十九至二十二节，腓立比三章二节所启示的，这里的狗和猪是指那些信奉宗教，却不洁净的人。
18Verse 6 says, “Do not give that which is holy to the dogs, neither cast your pearls before the hogs, lest they trample them with their feet, and turn and tear you.” “That which is holy” must refer to the objective truth that belongs to God, and “your pearls” must refer to the subjective experiences which are ours. Dogs do not have hoofs nor do they chew the cud, and hogs divide the hoofs, but do not chew the cud. Thus, both are unclean (Lev. 11:4, 7). According to what is revealed in 2 Peter 2:12, 19-22, and Philippians 3:2, the dogs and the hogs here refer to people who are religious, but not clean
19马太七章六节也与顾到别人有关。许多时候你看见某个真理、教训、或亮光时，你就告诉别人，不管他们是『狗，』是『羊，』或是『狼；』你只顾自己兴奋的感觉。你也许说，『哦，我看见了关于召会生活的光！召会既荣耀又美妙！』你一兴奋，可能就把这点与不对的人分享。这就是把圣物给狗。当你要把圣物给别人时，你必须考虑到听话的人。你不该把圣物给狗，也不该把你的珍珠丢在猪前。当你和别人谈到圣物或真理，以及珍珠或经历时，你必须遵守顾到别人的原则。你必须断定别人能否接受你所要分享的。你也必须察知他能接受多少。换句话说，你和别人谈到属灵的事时，不要照著自己的感觉或愿望说；乃要照著他们能接受的度量对他们说。
19Matthew 7:6 is also related to the matter of taking care of others. Many times when you have seen a certain truth, doctrine, or light, you tell others about it with no regard to whether they are “dogs,” “lambs,” or “wolves.” You care only for your feeling of excitement. You may say, “Oh, I have seen the light concerning the church life! The church is glorious and wonderful!” In your excitement, you may share this with the wrong person. This is giving what is holy to the dogs. When you are about to give something holy to others, you must consider those you are speaking to. You should not give the holy things to dogs, nor cast your pearls before hogs. When you talk to others about the holy things, or the truths, and the pearls, or the experiences, you must observe the basic principle of taking care of others. You must determine whether or not people can receive what you intend to share. You must also perceive how much they can receive. In other words, when you talk to others about spiritual things, do not speak according to your feelings or desires; rather, speak to them according to their capacity to receive what you have to say
20很多时候，青年人出去，把他们所经历的召会或一些属灵的事告诉别人。他们只顾自己的感觉，不顾别人的感觉。不幸，好些时候那些人是狗或猪，不能接受他们所说的，反而转过来攻击分享的人，践踏了珍珠，还想咬弟兄们。因此，每当我们看见了关于某些真理的光，或者经历了主某些宝贵的事，并且渴望与别人分享时，我们必须顾到那些接受分享的人。我们必须问问自己：『这些人能接受我的见证么？他们能接受我所要分享的么？你若顾到别人，就不会与每个人分享每件事，也不会向某些人作见证。这是国度子民待人的原则。
20Many times the young people have gone out to tell others about the church or about certain spiritual things they have experienced. They cared only for their feeling, not for the feelings of the others. Unfortunately, a number of times the others were dogs or hogs, unable to receive anything that was said. Instead, they turned upon the ones sharing, trampled upon the pearls, and tried to bite the brothers. Thus, when we have seen the light concerning certain truths or have experienced certain precious things of the Lord and desire to share them with others, we must take care of those with whom we are sharing. We must ask ourselves, Can these people receive my testimony? Can they take what I intend to share with them?” If you take care of others, you will not share everything with everybody, and there are some to whom you will not give your testimony. This is the principle of the kingdom people in dealing with others
21我们常常照著自己的感觉和别人交谈，没有顾到别人的感觉。也许有一天，你对召会生活和主的恢复非常热心，但你的热心得罪了一些『狗。』另有些时候，因著你对基督有些新鲜的经历，你会说，『哦，基督真是美妙！基督是铜，是铁，是打败仇敌的武器。』你对自己的经历十分兴奋，你就告诉每个人。但有些人会转过来攻击你，说，『甚么！我们从来没有听说基督是武器。你从那里学来的？你怎么能说基督是铜是铁？这是亵渎！』然而，你若顾到别人，你可能只字不题对基督新鲜的经历。反之，你待人会有智慧，考虑『狗』能接受甚么，『猪』能领会甚么。但你若兴奋到只顾自己，不顾别人，你就会陷入麻烦，甚至引起麻烦。过去我们有些青年人到别处去聚会，因为只顾自己的热心，就说了一些不智慧的话。他们是火热的，但因为他们没有顾到别人，徒然引起了麻烦。
21Often, we talk to others according to our feelings without taking care of their feelings. Perhaps on a certain day you may be very zealous regarding the church life and the Lord’s recovery. But in your zeal you may offend some “dogs.” At other times, because of some fresh experience of Christ, you may say, “Oh, Christ is wonderful! Christ is the brass, the iron, and the weapons to defeat the enemy.” You are so excited about your experience that you tell everyone about it. But some may turn to attack you, saying, “What! We never heard that Christ is weapons. Where did you learn this? And how can you say that Christ is brass and iron? This is blasphemy!” However, if you take care of others, you may not say a word about your fresh experience of Christ. Rather, you will be wise in dealing with them, considering what the “dogs” can take or what the “hogs” can understand. But if you are excited and care only for yourself and not for others, you will get into trouble or even cause trouble. In the past some of our young people have gone to other meetings, and, caring only for their zeal, they spoke out unwisely. They were on fire, but because they did not care for others, they only caused trouble.
22国度子民必须是最有智慧的子民。每当我们接触别人时，我们应当晓得他们的热度，并且顾到他们的情形。我们应当行事得体，不该激怒狗咬我们，或者激怒猪攻击我们。他们可能会转过来撕裂我们。
22The kingdom people must be the wisest of people. Whenever we contact others, we should know what their temperature is, and we should care for their situation. We should do things in a proper way and not provoke the dogs to bite us or the hogs to attack us. They may turn and tear us
三 、求、寻找、叩门
C. Asking, Seeking, and Knocking
23七至十一节呈现一个难题，因为这些经文似乎不该摆在这里。多年来，我都略过这些经文，12从六节跳到十二节，因为十二节与一至六节相合。十二节说，『所以无论何事，你们愿意人怎样待你们，你们也要怎样待人；因为这就是律法和申言者的总纲。』这一节是头六节的延续和总结。然而在六节和十二节中间，有七至十一节，似乎是插进的话。这有甚么意义？我们已经指出，七章一至十二节论到国度子民待人的原则。我们已经看见，国度子民主要的必须遵守顾到别人的原则。我们审判别人或题到圣物时，必须顾到别人。现在让我们来看七至十一节如何与这件事配合。
23Verses 7 through 11 present a difficulty because it seems that these verses should not be here. For some years, I skipped over these verses, going from verse 6 to verse 12, because verse matches verses 1 through 6. Verse 12 says, “All things therefore whatever you wish that men would do to you, so also you do to them; for this is the law and the prophets.” This verse is the continuation and conclusion of the first six verses. However, between verse 6 and 12, we have verses 7 through 11 as an apparent insertion. What is the significance of this? As we have pointed out, 7:1-12 is concerned with the principles of the kingdom people in dealing with others. We have seen that the kingdom people must mainly observe the principle of taking care of others. In judging others or in speaking about holy things, we must take care of others. Let us now consider how verses 7 through 11 fit in with this matter.
24七、八节说，『求，就给你们；寻找，就寻见；叩门，就给你们开门。因为凡求的，就得著；寻找的，就寻见；叩门的，就给他开门。』我们需要经历来领会这些经文。我们在经历的光中，一再读这些经文，就能领悟牠的意思是我们对待别人时，必须仰望天父。我们必须求祂，寻求祂，向祂叩门。很多时候我们没有这样作。但这些经文指明，我们在接触人，与人交往的时候，必须仰望主，说，『主，告诉我如何接触这些人。主，指示我如何对待他们。』有时候光求不彀，我们必须寻找，甚至叩门。这指明接触人是严肃的事。绝不要以为这是微不足道的事。我们国度子民必须严肃的处理这事，绝不要轻率随便，或仅仅照著自己的感觉待人。我们对待别人，必须顾到别人。我们必须求一条路，寻找一条路，甚至为一条路叩属天的门。因此我们必须求、寻找、叩门；然后我们才会有正确的路接触人。
24Verses 7 and 8 say, “Ask and it shall be given to you; seek and you shall find; knock and it shall be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened.” It takes experience to understand these verses. By reading these verses a gain and again in the light of our experience, we can realize that they mean that we must look to the heavenly Father as we are dealing with others. We must ask Him, seek Him, and knock for Him. Many times we have failed to do this. But these verses indicate that at the very time we are contacting people and dealing with them, we must look to the Lord and say, “Lord, tell me how to contact these people. Lord, show me how to deal with them.” Sometimes simply asking will not be adequate. We must seek and even knock. This indicates that contacting people is a serious matter. Never think that it is an insignificant thing. We, the kingdom people, must approach it seriously, never doing it in a light or loose way or merely according to our feeling. Rather, we must do so by taking care of others. We must ask for a way, seek after a way, and even knock at the heavenly door for away. Thus, we must ask, seek, and knock; then we shall have the proper way to contact people.
25在马太福音中，接触人正确的路就是照著国度的原则。主在九、十节用了儿子求饼、求鱼的例子之后，接著在十一节就说，『你们虽然不好，尚且知道把好东西给儿女，何况你们在诸天之上的父，岂不更把好东西给求祂的人么?』因为马太福音是一卷论到国度的书，所以十一节的『好东西』无疑就是属于国度的东西。然而，和马太七章十一节平行的路加十一章十三节说，『你们虽然不好，尚且知道把好东西给儿女，何况天上的父，岂不更将圣灵给求祂的人么？』路加十一章十三节的『好东西，』换成了『圣灵。』我们若把这两节摆在一起，就看见国度子民接触人最好的路，乃是照著国度并照著圣灵。国度和圣灵乃是接触人的路。我们正确的接触人，所需要的智慧是出于国度并出于那灵。我们与人交往时，必须求、寻找、叩门。最终，我们要照著国度并照著那灵，得著引导与人交往。因此，我们与别人接触的支配原则，乃是国度和那灵。我们与别人的接触若是基于这原则，我们就不会犯错。
25In Matthew, the proper way to contact people is according to the principle of the kingdom. In verse 11, after using the examples of a son asking for a loaf and a fish in verses 9 and 10, the Lord says, “If you then being evil know how to give good gifts to your children, how much more shall your Father Who is in the heavens give good things to those who ask Him?” Because Matthew is a book on the kingdom, no doubt the “good things” in verse 11 are the things of the kingdom. However, Luke 11:13, the sister verse of Matthew 7:11, says, “If you then, being evil, know how to give good gifts to your children, how much more shall the Father who is from heaven give the Holy Spirit to those who ask Him?” In Luke 11:13 the “good things” are changed to “the Holy Spirit.” If we put these two verses together, we see that the best way for the kingdom people to contact others is according to the kingdom and according to the Holy Spirit. Both the kingdom and the Holy Spirit are the way to contact others. The wisdom we need in properly contacting others is of the kingdom and of the Spirit. As we deal with others, we must ask, seek, and knock. Eventually, we shall receive the guidance to deal with people according to the kingdom and according to the Spirit. Thus, the controlling principle for our contact with others is the kingdom and the Spirit. If our contact with others is based upon this principle, we shall not make mistakes
26我们若回顾已往，就必须承认，在接触人的事上，我们犯过错。有些接触对任何人都没有益处。但如今我们在受国度的训练。我们不是松懒的信徒，乃是认真、严格的国度子民。我们与别人的接触是照著国度的原则，以及圣灵的原则。我们藉著求、寻找、叩门，得著我们接触人所需要的引导。我们若求，就给我们；我们若寻找，就寻见；我们若叩门，就给我们开门。
26If we consider the past, we shall have to admit that we have made mistakes in contacting people. Some of those contacts were not profitable to anyone. But now we are being trained by the kingdom. We are not loose believers, but serious and strict kingdom people. Our contact with others is according to the principle of the kingdom and the principle of the Holy Spirit. We receive the guidance we need in contacting others by asking, seeking, and knocking. If we ask, we shall receive; if we seek, we shall find; and if we knock, the door will be opened.
27按照我们人的想法，是先上路，再到达门。但圣经中神圣的观念正好相反。首先我们经过门，然后沿著路走。主说，『叩门，就给你们开门。』这就是说，给我们开门，然后我们才上路。我们若求、寻找、叩门，门就开了，路就摆在我们面前。这样我们就知道如何接触别人。要接触别人，我们需要敞开的门和正直的路作我们的引导。我们只有藉著求、寻找、叩门，才能得著这敞开的门和正直的路。无论是不信的人、圣徒还是众召会，我们都何等需要找到正确、有助益的路来接触他们！
27According to our human thought, we first take the way and then arrive at the door. But the divine concept in the Bible is exactly the opposite. First we pass through the door, and then we walk along the way. The Lord said, “Knock and it shall be opened to you.” This means that the door will be opened to us and then we shall be on the way. If we ask, seek, and knock, the door will be opened to us, and the way will be set before us. Then we shall know how to contact others. In order to contact people, we need an open door and a straight way as our guidance. We can have this open door and straight way only by asking, seeking, and knocking. How much we all need to find a proper and profitable way to contact others, whether unbelievers, saints, or the churches
28我们都必须学习顾到别人，并且祷告说，『主，把路指示我。』首先你需要求。如果路没有开通，你就必须寻找。如果路还是不通，你就必须叩门。叩门的意思就是亲近你所寻找的那一位。你求的时候，也许还有距离；但你叩门的时候，就没有距离了，你直接在你所寻找的那一位面前。因此，你需要花时间寻找主。在接触别人时，我们需要求、寻找、叩门。这样，门就开了，接触人的正路就有了，我们的接触就有益处，并且我们蒙拯救免于犯错。我们也知道要防备狗和猪。这就是七至十一节插在六至十二节中间的意义。
28We all must learn to take care of others and to pray, “Lord, show me the way.” First you need to ask. If the way does not open up, then you must seek. If the way still does not open up, then you must knock. To knock means to come close to the One whom you are seeking. When you ask, there may still be a distance, but when you knock, there is no distance. Rather, you are directly in front of the One you are seeking. Thus, you need to spend time to seek the Lord. In contacting others, we need the asking, the seeking, and the knocking. Then the door will be opened, a straight way will be given to contact people, our contact will be profitable, and we shall be saved from making mistakes. We shall also know to beware of the dogs and the hogs. This is the significance of the insertion of verses 7 through 11 between verses 6 and 12
29我们在看十二节以前，需要对求、寻找、叩门，再说几句话。求是普通的祷告，寻找是专一的恳求，叩门是最接近、最情迫的要求。八节的求和得著，适于国度子民为著遵守国度新律法而有的祷告。他们为此而求，就必得著。寻找和寻见，适于六章三十三节。国度子民寻求父的国和祂的义，就必寻见。叩门和给他开门，适于七章十四节。国度子民叩门，窄门就要向他们开启。
29Before we consider verse 12, we need to add a further word about asking, seeking, and knocking. To ask is to pray in a common way, to seek is to supplicate in a specific way, and to knock is to reach the door in the closest way. The matter of asking and receiving in verse 8 is good for the kingdom people’spray er concerning their keeping of the new law of the kingdom. They ask for it and they will receive it. The matter of seeking and finding is good for 6:33. The kingdom people seek the Father’skin gdom and His righteousness and will find them. The matter of knocking and having the door opened is good for 7:14. The narrow gate will open to the kingdom people by their knocking.
30十一节包含一个大的应许。这应许确保国度子民是在他们诸天之上父的看顾和供应之下。因此，他们足能成全国度的新律法，并活在国度的实际里，使他们能进入国度的实现里。
30Verse 11 contains a great promise. This promise affirms that the kingdom people are under the care and supply of the Father who is in the heavens. Thus, they are well able to fulfill the new law of the kingdom and live in its reality that they may enter into its manifestation
31在九、十节，所求的饼和鱼指明求者的需要。我们求、寻找、叩门时，总是有需要。我们的天父知道我们的需要，并且会把我们所需要的赐给我们。人间的父亲绝不会儿女求饼反给他石头，求鱼反给他蛇，总会把好东西给儿女。我们的天父岂不更把祂所看为好的东西给我们么！甚至在我们寻找接触人的路时，祂就要把最好的路，我们所需要的路给我们。
31In verses 9 and 10, the loaf and fish which are requested indicate the need of the one asking. When we ask, seek, and knock, we always have a need. Our heavenly Father knows our need and will give us what we need. No human father would give his children a stone for a loaf or a serpent for a fish, but would always give them good gifts. How much more will our heavenly Father give us things which He considers good. Even in our seeking for a way to contact others, He will give us the best way, the way that we need
四 、你们愿意人怎样待你们，你们也要怎样待人
D. Doing to People What You Wish Them to Do to You
32现在我们来到十二节，这是国度子民待人原则的总结。这一节说，『所以无论何事，你们愿意人怎样待你们，你们也要怎样待人；因为这就是律法和申言者的总纲。』国度的新律法并不牴触律法和申言者；反倒成全，甚至补足。
32Now we come to verse 12, the conclusion to the section on the principles of the kingdom people in dealing with others. This verse says, “ All things therefore whatever you wish that men would do to you, so also you do to them; for this is the law and the prophets.” The new law of the kingdom does not contradict the law and the prophets; rather, it fulfills them and even complements them