"不要论断，以免你们被论断。"使用这句经文时会感觉很好，很有正义感，对吗？ "你们"可不要漏掉，这样听起来更有权威性。这句话可以让任何一个论断者却步。

这节经文可能是圣经中最著名的句子之一，也可能是基督徒和非基督徒使用最多的句子。

人们似乎不喜欢被论断，不是吗？他们不喜欢自己的错误被指出来。当他们被论断时，可能会感觉到自己是邪恶的、愚蠢的或被人鄙视的。

他们会说：“你有什么权利论断我？”

这是个好问题：我们有什么权利去论断他人呢？如果我们看到邻居做错了什么，我们可以论断他们吗？如果他们说了一些可怕的事情，我们可以根据我们听到的内容来判断他们吗？好吧，也许我们应该要认认真真地去看看主告诉我们的关于判断的教导？然后我们就会知道判断他人是否真的可以。

在大卫受膏的故事中，当撒母耳认为耶西的长子会是一个好国王时，主不同意他的看法，说："不要看他的外貌，也不要看他身材的高矮，因为我已经弃绝了他。因为耶和华看的不是人所看的：人看的是人的外表，耶和华看的是人的内心"(撒母耳记上16:7)

在主的话语中，高度是善良的象征。在今天的故事中提到了高度，但耶和华说，人看的是外表。因此，我们所看到的高度，或善，只是我们用眼睛和耳朵观察到的善。我们看到人们做什么，听到他们说什么，这就是我们判断的依据。即使我们根据主在圣经中告诉我们的内容来判断人们的行为和话语，我们仍然只是在判断人外在的表现。根据外表来判断最终会导致判断错误。然而，主是可以看到我们看不到的东西——一个人内心的意图。即使有人会说：“这些是我内心的意图”，我们仍然无法真正知道。

那么，关于不判断，主还说了些什么呢？

让我们来看看马太福音7:1-3 中的经文，开头是“不要论断”：“不要论断，以免你们被论断。因为你用什么标准来论断别人，就会被用同样的标准论断；你用什么样的尺度去衡量别人，别人也会用同样的尺度来衡量你。为什么只看见你弟兄眼中的刺，却不想自己眼中的梁木呢？或者你怎么能对你弟兄说：‘让我把你眼中的刺拔出来’；看那，你眼中的梁木呢？”

主的话说的非常清楚，我们不应该论断。如果我们论断，那么我们也将以同样的方式被论断。这些话让人想起主的祷告：“免我们的债，如同我们免了人的债”， 但这里更像是 "不要审判我们，如同我们不要审判他人一样"。随着经文的继续，我们知道了我们不应该论断他人的原因，这是因为我们眼中有一根梁木，所以我们缺乏论断所需要的敏锐视力。

你看，木头是象征我们所做的好事，眼睛是象征我们所理解真实事物想法的能力。因此，眼睛里的木头描述了这样一种情况：即我们的外在善行以某种方式阻碍了我们的理解，或者换句话说，我们日常的基本善行已成为抑制我们去理解更多事情的原因。

想象一下现实生活中的一些例子，因有一些人比他们的邻居做了更多的好事，所以他们就认为自己是有权利论断那个邻居的。我说“现实生活中的例子”是因为普通人——甚至可能比普通人更好的人——可能每天都在这样做好事。我们做了一件好事，当我们看到别人做得不够好时，然后我们自认为我们是有责任去纠正那些做的不够好的人……或者论断。

“不要论断”……我们英语中的“judge”这个词并没有真正体现希腊语的意思。在英语中，“judge”这个词可以简单地表示辨别或区分对与错。然而，希腊语中的这个词却带有一点谴责的味道。那么，对“不要论断”的更清晰的理解就是，我们不应该以谴责的方式论断我们的邻居。记住祂对众人说的话：“你们中间谁是无罪的，谁就可以先扔石头。”这里的石头是一个旨在破坏而不是帮助的有用方法。主的意思是，我们永远没有资格用真理来谴责别人。

毕竟，审判是留给主的，对吗？难道不是只有祂才能行使审判吗？谁上天堂或下地狱的最终决定权不都在祂那里吗？让我们看看祂对此是怎么说的。

在路加福音中——人群中有人对耶稣说：“老师，叫我的兄弟与我分家业吧。”但祂对这人说：“人啊，谁立我作你们的审判官或仲裁人呢？”(路加福音12:13-14)

这里，主似乎在否认祂是一个审判官，好吧，也许祂只是指属世事物。让我们再读一些，这次让我们从新教会的教义中阅读。

在圣经的教导中——"只有无所不知的主知道所有人的内心，祂将坐着审判，并能够审判...."就是这样白纸黑字的写着，主将坐在审判席上。哦，等等……它似乎还在继续。

“……祂的十二个门徒代表着教会通过主的话语获得的来自祂的所有真理和善良；从这里可以得出结论，这些真理将审判每个人。”(新耶路撒冷教义之圣经篇51)

嗯……让我们再从福音书中多读一点：

在约翰福音中：“若有人听见我的话不遵守，我也不审判他；因为我来本不是要审判世界，乃是要拯救世界。弃绝我，不领受我话的人，有审判他的，就是我所讲的道在末日要审判他。”(约翰福音12:46-48)

是的，主在福音书中告诉我们，我们也可以在新的教会教义中看到这一点。似乎“审判官”就是主的真理。那它是如何运作的呢？主是如何做到祂不审判，但祂的真理行使审判？

在《天堂与地狱》一书中，我们读到——主不会把任何人扔进地狱。而是我们自己把自己扔进去，不仅是在我们生活的这个世界上，而且也在死后当我们来到灵界的时候。(天堂和地狱548)

所以，实际上我们的心和信念是有赖于真理的，如果我们喜欢真理，那么我们就会选择天堂；如果我们不喜欢它，那么我们就会逃离它，进入我们自己制造的地狱。邪恶的人不能忍受天堂的光，因为它照进他们的内心，向他们和所有人展示他们真实的自我。通过远离真理之光，他们生活在幻觉中，认为自己是最伟大的。

的确，我们不应该论断。但是我们应该避免的到底是什么样的论断？

从主的话“不要论断，免得你们被论断”中，我们学到我们不应该以谴责的方式论断。首先，主不会把任何人送进地狱，我们也不应该这样做。

当主说：“当你看不到你自己眼中的梁木时，你怎么能对你的兄弟说‘让我把你眼中的刺拔出来’呢？”我们学习到我们不应该假冒伪善和自以为是。仅仅是因为我们做了一些好事，我们就认为自己或假装我们自己有权力指出别人的错误。但是我们眼中的梁木表示我们的善行反而蒙蔽了我们自己。

当主告诉撒母耳：“耶和华看人，不像人看人，人是看外表，耶和华是看内心”，祂在教导我们，我们不能对某人的意图或心中的欲望做出灵性上的判断。

我们不应该以哪些方式论断？不要以谴责的方式论断。不要自以为是，在你的判断中绝对不要有虚情假意。绝对不要论断某人的意图或他们的灵性品质。

为了取得灵性上的进步，我们必须首先停止做错误的事情，然后我们才能做正确的事情。

“停止作恶，学习行善”(以赛亚书1:16-17)。

首先避开罪恶，然后再做好事。对有害的论断方式，我们需要首先停止去做；它没有任何有用的东西，而且对你自己和你所论断的人都是有害的。

然而……也有有益的判断方式。参见另一篇关于如何正确地判断的文章。

（改编自杰弗里·史密斯2021年4月的讲道）

51. 1. The Word is not understood apart from doctrine. That is because the Word in its literal sense consists of nothing but correspondent forms, in order for spiritual and celestial concepts to be present in it at the same time, and for each word to be a containing vessel and buttress of those concepts. In some places in the literal sense, therefore, we find not naked truths, but truths clothed, which we call appearances of truth. Many of these truths, too, are accommodated to the comprehension of simple folk, who do not elevate their thoughts above the kinds of things they see before their eyes. And some of them seem to involve contradictions, even though there is no contradiction in the Word when seen in its true light.

Moreover, in some places in the Prophets, we find also collections of place names and the names of people from which it is impossible to elicit any meaning, as from those passages presented in no. 15 above.

Since that is the nature of the Word in its literal sense, it can be seen therefore that it cannot be understood apart from doctrine.

[2] But let instances serve to illustrate this:

We are told that Jehovah repents (Exodus 32:12, 14, Jonah 3:9, 4:2). We are also told that Jehovah does not repent (Numbers 23:19, 1 Samuel 15:29). Without doctrine these declarations are not brought into accord.

We are told that Jehovah visits the iniquity of the fathers upon the children to the third and fourth generation (Numbers 14:18). And we are told that the father shall not die for the son, nor the son for the father, but everyone for his own sin (Deuteronomy 24:16). In the light of doctrine these declarations do not conflict, but are in harmony.

[3] Jesus says,

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Everyone...who asks receives, and he who seeks finds, and to him who knocks it will be opened. (Matthew 7:7-8, cf. 21:21-22)

Without doctrine one might believe that everyone receives what he asks for. But doctrine teaches us to believe that a person is given whatever he asks for, not on his own, but in response to the Lord. For this, too, the Lord teaches:

If you abide in Me, and My words abide in you, you will ask what you will, and it shall be done for you. (John 15:7)

[4] The Lord says,

Blessed are the poor, for (theirs) is the kingdom of God. (Luke 6:20)

Without doctrine one could think that heaven is for the poor and not for the rich. But doctrine teaches us that the poor in spirit are meant, for the Lord says,

Blessed are the poor in spirit, for theirs is the kingdom of heaven. (Matthew 5:3)

[5] The Lord says,

Judge not, that you be not judged. ...with what judgment you judge, you will be judged. (Matthew 7:1-2, cf. Luke 6:37)

Without doctrine this injunction could be used to assert that one must not say of evil that it is evil, thus that one must not judge an evil person to be evil. But in the light of doctrine one is permitted to judge, only to do so justly. For the Lord says, “judge with righteous judgment” (John 7:24).

[6] Jesus says,

...do not be called teacher; for one is your teacher, the Christ.... Do not call anyone on earth your father; for one...in heaven is your Father. And do not be called masters; for one is your master, the Christ. (Matthew 23:8-10)

Without doctrine it would not be lawful to call anyone teacher, father, or master. But we know from doctrine that it is lawful in a natural sense, but not in a spiritual sense.

[7] Jesus said to His disciples,

...when the Son of man sits on the throne of His glory, you...will also sit on twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)

One could conclude from these words that the Lord’s disciples will also sit in judgment, when in fact they can judge no one. Doctrine, therefore, must reveal this mystery by showing that the Lord alone, who is omniscient and knows the hearts of all, will judge, and that His twelve disciples mean the church in respect to all the truths and goods it has from the Lord through the Word. Doctrine concludes from this that those truths and goods will judge everyone, in accordance with the Lord’s words in John 3:17-18, 12:47-48.

[8] Someone who reads the Word apart from doctrine does not know how the declarations made in the Prophets regarding the Jewish nation and Jerusalem hang together, that the church in that nation and its seat in that city will remain to eternity, as in the following places:

...Jehovah...will visit His flock, the house of Judah, and will make them as His glorious horse in battle. From him comes the cornerstone, from him the tent peg, and from him the bow of war.... (Zechariah 10:3-4, 6-7)

...behold, I am coming to dwell in your midst.... And Jehovah will make Judah His inheritance..., and will again choose Jerusalem. (Zechariah 2:10-12)

It will come to pass in that day that the mountains shall drip with new wine, and the hills flow with milk.... But Judah shall abide forever, and Jerusalem from generation to generation. (Joel 3:18-20)

Behold, the days are coming..., that I will sow the house of Israel and the house of Judah with the seed of man..., when I will make a new covenant with the house of Israel and with the house of Judah.... And this is the covenant that I will make...: I will put My law among them, and write it on their hearts; and I will be their God, and they shall be My people. (Jeremiah 31:27, 31, 33)

In that day ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, “Let us go with you, for we have heard that God is with you.” (Zechariah 8:22-23)

And so on elsewhere, as in Isaiah 44:24, 26, 49:22-23, 65:9, 66:20, 22; Jeremiah 3:18, 23:5, 50:19-20; Nahum 1:15; Malachi 3:4. The subject in these places is the Lord’s advent, and the church’s then remaining to eternity.

[9] The opposite, however, is said in a number of other places, of which we will cite only the following: I will hide My face from them, I will see what their posterity will be, for they are a perverse generation, children in whom is no faith.... I would have said, “I will cast them into the farthest corners, I will make the memory of them to cease from among men.” ....For they are a nation void of counsel, nor is there any understanding in them.... ...their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. Their wine is the venom of dragons, and the cruel poison of asps. Is this not laid up in store with Me, sealed up among My treasures? Vengeance is Mine, and retribution. (Deuteronomy 32:20-35)

This is said of that same nation. And the like elsewhere, as in Isaiah 3:1-2, 8, 5:3-6; Deuteronomy 9:5-6; Matthew 12:39, 23:27-28; John 8:44. And everywhere in Jeremiah and Ezekiel.

But these declarations that appear contradictory will be seen to be in harmony in the light of doctrine, which teaches that Israel and Judah in the Word do not mean Israel and Judah, but the church in both senses — in one sense that it has been destroyed, and in the other that the Lord is going to establish it.

Other passages like these occur in the Word, which make clearly apparent that the Word is not understood apart from doctrine.