Let's open our Bibles to Titus chapter 1.   We have completed our study of the first four verses, which is the opening greeting.   And now we move into the next section of this tremendous letter.   And this particular section from verses 5 through 9 could be titled, "The Required Character of a Pastor,” “The Required Character of a Pastor."

让我们打开我们的圣经，看看提多书第一章。我们已经完成了对前四节经文的学习，这是开场问候。现在我们进入这封巨大的信的下一部分。从第5节到第9节的这一部分，可以命名为“牧师的必备品格”、“牧师的必备品格”。

There are many trends in the church today, and I have tried to address them very often from this pulpit, as you know, and in books that I write.   And part of my task as the servant of the Lord is to warn the church about encroaching danger.   And as I began, of course, to study this particular text it hit me that these qualifications for one who is a pastor are for the most part today being ignored or selectively applied, and they couldn't be more clear.   Look at verse 5, "For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, namely, if any man be above reproach, a one-woman man, having children who believe, not accused of dissipation or rebellion. For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict."

今天教会中有许多趋势，正如你所知，我经常在这个讲台上和我写的书中讨论它们。作为主的仆人，我的部分任务是警告教会注意危险的侵袭。当然，当我开始研究这段特定的经文时，我突然意识到，牧师的这些资格在今天大部分都被忽视或有选择地应用，而且它们再清楚不过了。请看第 5 节，“因此，我将你们留在克里特岛，要你们按照我所吩咐你们的，在各城中整理剩下的，并任命长老，就是如果有人无可指责，就是一个女人，生儿女，有信的儿女，不被指为散荡或悖逆。因为监督作为上帝的管家，必须无可指责，不任性，不暴躁，不沉迷于酒，不好斗，不喜贪污，但要好客，热爱良善、明智、公义、虔诚、节制，紧紧抓住符合教训的忠实话语，以便他能够用纯正的教义劝勉，并驳斥那些与之相矛盾的人。

When you read that, it's fairly apparent that the standard for being a pastor or an elder or overseer - all those words are used interchangeably in the New Testament - the standard is very, very high.   But there is a disturbing trend, as I noted a moment ago, in the church today and that is a trend toward lowering these standards or applying them selectively.   That is to say, picking and choosing from among the list what you want to apply, or on other occasions applying all of it to some people but not to other people.

当你读到这篇文章时，很明显，成为牧师、长老或监督的标准——所有这些词在新约中可以互换使用——标准非常非常高。但是，正如我刚才指出的，在今天的教会中，有一个令人不安的趋势，那就是降低这些标准或有选择地应用它们。也就是说，从列表中挑选你想要应用的东西，或者在其他场合将所有标准应用于某些人，而不是应用于其他人。

No trend, in my mind, no trend is more disturbing or threatening than the shocking moral sins of a gross kind that pastors today commit, only to step right back into ministry as soon as the publicity cools down.   I have received inquiries from other churches wondering if our church had some written guidelines or a workbook for restoring fallen pastors to pulpits and ministries of spiritual leadership.   We have to tell people we don't have such a book or such a process because we believe that the Bible is so explicit that once a man fails in the moral, sexual area, he is unqualified.   No doubt many suppose that a church our size perhaps would have some systematic restoration process to bring back sinning pastors.   Certainly we want them restored to the Lord and to the fellowship, but there are qualifications for one who preaches God's Word and is identified as pastor, overseer, elder that we must subscribe to.   Such sin among pastors is a serious, serious trend that threatens to destroy the integrity of the church.   But more disturbing to me, in some ways, than the sin that discredits them, and ultimately more destructive than that sin, is lowering the biblical standard to let them back in to the ministry.   The fact that the churches are so eager to bring these men back into leadership reveals there is a corruption at the heart of how the church thinks and what the church believes about the required character of one who is a pastor.

在我看来，没有什么趋势比今天的牧师犯下的令人震惊的严重道德罪更令人不安或威胁的了，一旦宣传降温，他们就会立即回到事工中。我收到了其他教会的询问，想知道我们的教会是否有一些书面指导方针或工作手册来恢复堕落的牧师的讲台和属灵领导事工。我们必须告诉人们，我们没有这样的书或这样的过程，因为我们相信圣经是如此明确，一旦一个人在道德、性方面失败，他就没有资格。毫无疑问，许多人认为，像我们这样规模的教会可能会有一些系统的恢复过程来带回犯罪的牧师。当然，我们希望他们回到主身边，回到团契中，但对于一个传讲上帝话语并被认定为牧师、监督、长老的人来说，有一些资格是我们必须遵守的。牧师中的这种罪是一种严重的、严重的趋势，有可能摧毁教会的完整性。但在某些方面，比使他们名誉扫地的罪更让我不安，最终比这种罪更具破坏性，是降低圣经标准，让他们重新进入事工。教会如此渴望让这些人重新担任领导层的事实表明，教会的想法和教会对牧师所需品格的看法的核心存在着腐败。

This is a disheartening thing to me.   This is a grievous thing.   This kind of tolerance of sin - lowering of God's standards for those who represent Him - because it spells such a terrible future for the church.   Where do people get the idea that a year or a few months or few weeks can somehow restore integrity to a man who has squandered his reputation, who has stained the pulpit with his sin, who has destroyed people's trust and, most heinously, sinned against the gracious God who called him to preach?   Once purity is sacrificed, the privilege of leadership by example and proclamation is gone.

这对我来说是一件令人沮丧的事情。这是一件令人痛心的事情。这种对罪的宽容——降低上帝对那些代表他的人的标准——因为它给教会带来了如此可怕的未来。人们从哪里得到这样的想法，一年、几个月或几个星期就能以某种方式恢复一个挥霍自己的声誉、用他的罪玷污讲台、摧毁人们信任、最令人发指的是得罪于呼召他传道的仁慈上帝的人的正直？一旦牺牲了纯洁性，以身作则和宣扬的领导特权就消失了。

Certainly example is the heart of ministry.   When Paul wrote to Timothy in 1 Timothy 4:12 he said, "Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity show yourself an example."   That is required for one who ascends to ministry.

当然，榜样是事工的核心。保罗在提摩太前书4章12节写信给提摩太时说：“不要有人轻视你的年轻，只要在言语、行为、爱心、信心和纯洁上，要以身作则。这是升职者所必需的。

Now by all means if a man is truly repentant, we should embrace that man and love that man and forgive him seventy times seven and let him share in the joy of Christian fellowship when his repentance is real.   But that does not mean that he should be put back into the place of spiritual ruling and teaching.   We cannot erase the consequences of sin by a simple prayer or an elaborate recommissioning service.   We have to measure every man who seeks to minister by the scriptural standard.   But sin is so pervasive in our world, it's so pervasive even in the church that there is a tolerance for sin that I don't think, certainly in my lifetime, we've ever seen.   And there are many - I suppose you could call them casual Christians, or carnal Christians, or professing Christians - who want to lower the level of holiness in their leaders because it makes them feel much more comfortable about their own sin.   It is even true that modern religion, modern Christianity, has spawned the evil notion that experiencing the worst kind of sin makes you a more effective servant.   You all of a sudden become more sympathetic and more effective because you have sinned greatly.   The implications of that kind of thinking are frightening.   And the trend, as I said, of a restored clergy who supposedly understand and are more sympathetic because they've sinned greatly is a spiritual tragedy, but it is increasingly the case.

现在，如果一个人真的悔改，我们就应该拥抱这个人，爱那个人，饶恕他七十次七次，当他悔改是真实的时，让他分享基督徒团契的喜乐。但这并不意味着他应该被放回属灵统治和教导的位置。我们不能通过简单的祷告或精心设计的重新委托仪式来消除罪的后果。我们必须用圣经的标准来衡量每一个寻求服事的人。但罪在我们的世界里如此普遍，甚至在教会中也如此普遍，以至于对罪的容忍是我认为，当然，在我有生之年，我们从未见过。还有许多人——我想你可以称他们为随意的基督徒，或肉体的基督徒，或自称基督徒的人——他们想降低他们领袖的圣洁程度，因为这让他们对自己的罪感到更自在。甚至现代宗教，现代基督教，已经催生了一种邪恶的观念，即经历最严重的罪会让你成为更有效的仆人。你突然变得更有同情心，更有效率，因为你犯了大罪。这种想法的影响是可怕的。正如我所说，恢复的神职人员本应理解并更加同情他们犯了大罪，这是一种属灵悲剧，但情况越来越严重。

Evangelical Christianity, for the most of this century, has focused on the battle for doctrinal purity, and it's right that we have, but we're losing the battle for moral purity.   So we have people with the right theology living an impure life.   And the worst defeats the church is experiencing may be coming at the very hands of its leadership.   We cannot lower God's standard for the sake of sympathy.   We don't need to.   We can be loving and forgiving and gracious and merciful and kind without lowering God's standard.   We have to hold it higher so that purity can be regained.   In fact, all of the battles that we have fought for orthodoxy, all the battles for the integrity of Scripture, fall uselessly by the wayside if preachers of it are corrupt and if their people no longer follow their shepherds as models of holiness.   What's the point?   Because the reason we fight for a pure Scripture and a pure theology is that we might have a pure standard to live by, held up by pure men who are the models of it.   The church has to have leaders who are pure and holy and above reproach.   And anything less than that is an abomination to God and spells disaster for the life of the church.

在本世纪的大部分时间里，福音派基督教一直专注于教义纯洁性的斗争，我们这样做是正确的，但我们正在输掉道德纯洁的斗争。因此，我们有具有正确神学的人过着不纯洁的生活。教会正在经历的最严重的失败可能就是在其领导层手中。我们不能为了同情而降低上帝的标准。我们不需要。我们可以在不降低上帝标准的情况下成为爱心、宽恕、恩典、怜悯和仁慈。我们必须把它保持得更高，这样才能恢复纯洁。事实上，如果圣经的传道者是腐败的，如果他们的人民不再追随他们的牧羊人作为圣洁的榜样，那么我们为正统而进行的所有争战，所有为圣经完整性而战的争战，都会毫无用处地被搁置一旁。有什么意义呢？因为我们之所以为纯正的圣经和纯正的神学而战，是因为我们可能有一个纯洁的标准来生活，由纯洁的人所支持，他们是它的典范。教会必须有纯洁、圣洁、无可指责的领袖。任何低于此的都是神所憎恶的，并给教会的生活带来灾难。

In fact, I would be so bold as to say entrance into and continuance in the pastorate, the eldership of the church of Christ, must be barred - it must be barred to men whose character does not meet the divine requirements.   That is precisely what Paul is telling Titus, precisely what he is saying.   If a man is to be an elder, this is the kind of man he must be.

事实上，我敢说，必须禁止进入和继续担任牧师职分，即基督教会的长老职位——必须禁止那些品格不符合神圣要求的人。这正是保罗对提多说的，正是他所说的。如果一个人要成为长者，他必须成为这样的人。

Now the list in verses 5 to 9 falls into four categories.   First, his personal or sexual morality.   Secondly, his family leadership. Thirdly, his general character.   And fourthly, his teaching skill.   So, if you're looking for someone to be a pastor or an elder, you must consider his morality, his family leadership, his general character, and his skill as a teacher and preacher.

现在，第 5 节到第 9 节的清单分为四类。首先，他的个人道德或性道德。其次，他的家族领导力。第三，他的一般性格。第四，他的教学技巧。所以，如果你正在寻找一个牧师或长老的人，你必须考虑他的道德、他的家庭领导、他的一般性格以及他作为教师和传道人的技能。

For this morning we're going to begin with the first category, personal or sexual morality.   And there's simply one statement to that effect in verse 6, "The husband of one wife," it says in most versions, the literal Greek says, "a one-woman man."   And in a few moments we will direct our attention to that issue.   Prior to that, however, there is a general statement in verse 6 that a man must be “above reproach.” That is the general statement dissected and explained in the following statements that come after it.

今天早上，我们将从第一类开始，即个人道德或性道德。在第6节中，只有一句话是这样的，“一个妻子的丈夫，”在大多数版本中，希腊语的字面意思是“一个女人的男人”。稍后我们将把注意力转向这个问题。然而，在此之前，第6节有一个普遍的陈述，即一个人必须“无可指责”。这是在后面的以下陈述中剖析和解释的一般性陈述。

But let's set the context before we look at the moral, sexual character of one who is a pastor.   Verse 5 says, "For this reason I left you in Crete, that you might set in order what remains and appoint elders in every city as I directed you."   Now dear Titus, this wonderful son in the faith to Paul, of whom we have learned so much in the first four verses, has been left on this large island in the eastern Mediterranean.   In fact, Crete really sits kind of in the center of a triangle of Europe, Asia, and Africa.   It is in the eastern Mediterranean, southeast a little bit of the Greek mainland.   Crete is 160 miles long and anywhere from 7 to 35 miles wide, highly civilized, right there, of course, in the middle of the world, as it were. It has always been civilized, and for centuries prior to the writing of Paul civilization was there.   Of late the civilization had become very corrupt.   In fact it tells us down in verse 12 that one of their own prophets “said, ‘Cretans are always liars, evil beasts, and lazy gluttons.’”   So there had been a severe decline in the culture.

但是，在我们看牧师的道德和性特征之前，让我们先确定一下背景。第 5 节说：“因此，我将你们留在克里特岛，要你们按照我的指示，在各城中整理剩下的，并任命长老。亲爱的提多，保罗这个信心中的奇妙儿子，我们在前四节经文中学到了很多关于他的东西，被留在了地中海东部的这个大岛上。事实上，克里特岛确实位于欧洲、亚洲和非洲三角的中心。它位于地中海东部，希腊大陆的东南部。克里特岛长 160 英里，宽 7 到 35 英里，高度文明，当然，就在世界中间。它一直是文明的，在保罗写作之前的几个世纪里，文明就在那里。最近，文明变得非常腐败。事实上，它在第12节告诉我们，他们自己的一位先知“说：'克里特岛人总是说谎的，是恶兽，是懒惰的贪吃者。因此，文化严重衰落。

The first time we see anything about Crete is at Pentecost.   On the day of Pentecost, you remember of course, the Spirit of God came and the church was begun, but the feast of Pentecost was celebrated annually by Jews from all over the world.   And according to Acts 2:11 there were Jews there from Crete.   So we know there was a population of Jews living in Crete, worshiping the true God who came to Pentecost. And some of them may have been converted to Christ that day because you'll remember that when the 120 received the ability to speak in languages, they spoke in a myriad of languages - one of those languages was the language of Crete. And so the Cretans heard it in their own language, the wonderful works of God, and then heard the preaching of the gospel by Peter that may well have been where the seed of the church was originally planted.

我们第一次看到关于克里特岛的任何东西是在五旬节。当然，在五旬节那天，你还记得，上帝的灵降临了，教会开始了，但五旬节是每年由来自世界各地的犹太人庆祝的。根据使徒行传 2：11，那里有来自克里特岛的犹太人。因此，我们知道有一群犹太人住在克里特岛，敬拜来到五旬节的真神。他们中的一些人可能在那天已经归信了基督，因为你会记得，当这 120 人获得说语言的能力时，他们会说无数种语言——其中一种语言就是克里特岛的语言。因此，克里特人用他们自己的语言听到了上帝奇妙的作为，然后听到了彼得传福音，这很可能就是教会种子最初播撒的地方。

Also going kind of to the opposite end of the book of Acts, in Acts 27 when Paul was on his ship traveling to Rome, he stopped at Crete, part of the journey there. And if you read Acts 27 you will note that.   It may well have been that in Paul's brief stop in Crete he had influence for the gospel of Jesus Christ as well.

同样在使徒行传的另一端，在使徒行传 27 章中，当保罗在前往罗马的船上时，他在克里特岛停留，这是那里旅程的一部分。如果你读过使徒行传 27 章，你就会注意到这一点。保罗在克里特岛短暂停留期间，他很可能也对耶稣基督的福音产生了影响。

The church by the time this letter is written had extended throughout the whole island.   That's obvious because he is to appoint elders in every city.   That's a fairly comprehensive statement.   The church must have found its way all over that island, and there was the responsibility now to organize the church and give it some leadership.   We don't know who founded the church, it's speculative.   As I say, it could have been someone from Pentecost.   Paul could have an influence passing by, but someone other than Paul, no doubt, founded it, or Paul would have long ago have taken care of these basic things of setting it in order and ordaining the elders, as his custom was everywhere else that he went.   He had been there some time, but that perhaps was not a founding time.

在写这封信的时候，教会已经扩展到整个岛。这是显而易见的，因为他要在每个城市任命长老。这是一个相当全面的声明。教会一定已经在那个岛上找到了自己的道路，现在有责任组织教会并给予它一些领导权。我们不知道是谁创立了教会，这是推测的。正如我所说，可能是五旬节的人。保罗可能会有影响，但毫无疑问，不是保罗之外，还有其他人创立了它，或者保罗早就已经处理好这些基本的事情，包括整理它和按立长老，因为他的习惯是他所到的任何地方。他在那里呆了一段时间，但那可能不是创始时期。

Now just prior to the writing of Titus he went there.   We know that.   This would be other than the time he was traveling to Rome in Acts 27.   Sometime after the end of the book of Acts, after his first imprisonment with which the book of Acts ends, after that Paul went there, met Titus. Look at verse 5, he says, "I left you in Crete," which means they had been there together and Paul did some work there among the churches and left Titus in Crete.   Now Acts says nothing, as I said, about Paul being there, except that mention in Acts 27 where he went by on a ship.   So we would assume that this is after the book of Acts is over. Paul goes there with Titus, and between his first and second imprisonment does a basic work there - can't stay; he's got other things to do.   He's promised to go and see, you remember, Philemon, as he noted in verse 22 of that epistle. He also wrote to the Philippians in chapter 1, verse 25 and 26, about coming there.   There were other things he needed to do.

就在写提多书之前，他去了那里。我们知道这一点。这与使徒行传 27 章中他前往罗马的时间不同。在使徒行传结束后的某个时候，在他第一次被监禁之后，使徒行传结束了，保罗去了那里，遇到了提多。请看第5节，他说，“我把你们留在克里特岛”，意思是他们一起在那里，保罗在那里的教会中做了一些工作，把提多留在了克里特岛。现在，正如我所说的，使徒行传没有提到保罗在那里，除了使徒行传 27 章提到他乘坐船经过的地方。因此，我们假设这是在使徒行传结束之后。保罗和提多一起去那里，在他第一次和第二次被监禁之间，在那里做了一项基本的工作——不能留下来;他还有其他事情要做。腓利门，你还记得，他应许去看看腓利门，正如他在那封书信的第22节所指出的。他还在第1章第25节和第26节写信给腓立比人，谈到要去那里。他还需要做其他事情。

Now how long Paul and Titus were there we don't know.   But just circulating over the island would be difficult.   Homer, this is interesting, Homer called Crete "the island of one hundred cities,” “the island of a hundred cities."   So if there was a church in every city, or a church in most of the cities, you can imagine what a tremendous job it was to cover them all.   They may have been there for some time.   It sounds as though the church was wide-spread through the island of Crete.   I read one history book a couple of weeks ago that said even to this day over ninety percent of the occupants of the island of Crete still claim to be Christians.   Probably more a sacramental type of Christianity than the real thing; but nonetheless, the effect of this has lingered even though there were years and years of Muslim influence.

现在我们不知道保罗和提多在那里呆了多久。但仅仅在岛上循环是很困难的。荷马，这很有意思，荷马称克里特岛为“百城之岛”，“百城之岛”。因此，如果每个城市都有一间教会，或者大多数城市都有一间教会，你可以想象覆盖所有这些教会是多么艰巨的工作。他们可能已经在那里呆了一段时间了。听起来这座教堂遍布克里特岛。几周前，我读了一本历史书，说直到今天，克里特岛上百分之九十以上的居民仍然声称自己是基督徒。可能更像是一种圣礼类型的基督教，而不是真正的基督教;但尽管如此，尽管穆斯林多年来一直受到影响，但这种影响仍然挥之不去。

Paul had to leave then and go to other ministries, so he left Titus.   You remember Titus was a man of like passion with Paul, according to 2 Corinthians 8. He was a trusted partner and a fellow worker.   He was a skilled and able leader and peacemaker as he had proven in ministering to the Corinthian church, of which he brought to his knees, as it indicates in 2 Corinthians 7:6 and 7.   So Paul left this very able, capable man there.   For what reason? - back to verse 5 - "That you might set in order what remains." That's the first reason.   The second reason, "To appoint elders in every city as I directed you."

保罗当时不得不离开去从事其他事工，所以他离开了提多。你还记得，根据哥林多后书 8 章，提多与保罗有着同样的热情。他是一个值得信赖的伙伴和同工。他是一位熟练、能干的领袖和使人和睦的人，正如他在服事哥林多教会时所证明的那样，正如哥林多后书 7：6 和 7 所表明的那样，他跪下了哥林多教会。因此，保罗把这个非常能干、能干的人留在那里。为什么？- 回到第 5 节 - “好叫你整理剩下的。”这是第一个原因。第二个原因，“照我所吩咐你们，在各城立长老。

Now just very briefly to say this, “that you might set in order what remains.”   "Set in order" is kind of an interesting Greek word, epidiortho.   The first two, epi and dio, are prepositions.   The word ortho is the word from which we get orthodontics, orthopedics, orthodics - and all of those mean “straightening.”   When you go to the orthodontist, he straightens your teeth.   When you go to the orthopedist, he straightens your bones.   That's what that means.   And so what he is saying, intensified by two prepositions, is "thoroughly and completely and fully straighten out what still isn't straight."   In ancient times that word was used by secular medical writers for the setting of bones or the straightening of bent limbs.   So he says “I want you to completely set things straight.”

现在简单地说一下，“好叫你们把剩下的事整理好。“井井有条”是一个有趣的希腊词，epidiortho。前两个，epi 和 dio，是介词。ortho 这个词是我们从中得到正畸、骨科、正畸的词——所有这些都意味着“拉直”。当你去看正畸医生时，他会矫正你的牙齿。当你去看骨科医生时，他会拉直你的骨骼。这就是这意味着。因此，他所说的，通过两个介词的强化，是“彻底、彻底、完全地理顺仍然不直的东西”。在古代，世俗医学作家使用这个词来表示骨骼的固定或弯曲的四肢的伸直。所以他说：“我希望你彻底把事情弄清楚。

Obviously Paul had begun some process.   We don't know what the process was, but the process of getting the church right, maybe dealing with some sin, maybe dealing with some leaders that were not godly. Maybe it was a matter of dealing with some theological things that weren't in place, or maybe they hadn't yet formulated – obviously - leadership, because they didn't have elders. And so they didn't know who was in charge and things were a bit chaotic.

显然，保罗已经开始了一些过程。我们不知道这个过程是什么，但教会变得正确的过程，也许是处理一些罪，也许是处理一些不敬虔的领袖。也许是处理一些没有到位的神学问题，或者也许他们还没有制定——显然——领导力，因为他们没有长老。所以他们不知道谁在负责，事情有点混乱。

“Whatever remains” - we don't know what that means; it could be correction, but it could be construction.   It could be repairing something, but it could be building something new.   He's just saying “get the church together; get the church organized the way it ought to be, around the truth with proper spiritual leadership and response among the people.”   This, of course, would be very challenging.   Down in verse 10 it says “there are many rebellious men, there are empty talkers, there are deceivers, especially those of the circumcision.”   By the way, that does indicate to us that the church was probably around for quite a while, long enough for the Jewish Judaizers to come in and try to sell the gospel of circumcision, long enough for false teachers to have arisen.   There were, down in verse 14, “Jewish myths and commandments of men.”   They were struggling with a lot of things that were not right in that church.   Over in chapter 3, verse 10 - verse 9 rather - it says, "Shun foolish controversies, genealogies, strife, disputes about the Law."   Here again we see the Jews, the specter, the shadow of the Jews over the church as they try to tie everybody into the Mosaic Law.   Verse 10, "Reject the factious man after a first and second warning, knowing that such a man is perverted and sinning, being self-condemned."   So they were dealing with people here - not just organizing the church, but dealing with error, dealing with Judaism imposing itself on the church, dealing with some kind of Gentile heresies, dealing with sinful people.

“无论剩下什么”——我们不知道这意味着什么;这可能是修正，但也可能是建设。它可能是修复一些东西，但它可能是建造一些新的东西。他只是在说“让教会团结起来;让教会按照应有的方式组织起来，围绕真理，在人们中进行适当的属灵领导和回应。当然，这将是非常具有挑战性的。在第 10 节中，它说：“悖逆的人多，空谈的，骗人的，尤其是受割礼的人。顺便说一句，这确实向我们表明，教会可能存在了相当长的时间，足够长的时间，足以让犹太犹太教徒进来试图推销割礼的福音，足够长的时间，足以让假教师出现。在第14节中，有“犹太人的神话和诫命”。他们正在为教会中许多不对的事情而挣扎。在第3章第10节，第9节，它说，“要避开愚拙的争论、家谱、纷争、关于律法的争论。在这里，我们再次看到犹太人，犹太人的幽灵，犹太人的影子笼罩在教会上，他们试图将每个人绑在摩西律法中。第10节，“在第一次和第二次警告之后，你们要弃绝那虚伪的人，因为知道这样的人是的，是犯罪的，是自定的。所以他们在这里与人打交道——不仅仅是组织教会，而是处理错误，处理将自己强加给教会的犹太教，处理某种外邦异端，处理有罪的人。

In chapter 2 he starts by saying, "Speak things fitting for sound doctrine," so obviously that speaks about unsound doctrine.   He tells older men how to conduct themselves, older women how to conduct themselves.   He talks about what should happen in the home, what should happen with young women, what should happen with young men.   Down in verse 12, he says, we're “to deny ungodliness and worldly desires and live sensibly.”   So we're talking here about ordering and organizing the church around the truth - very challenging.   Over in 3:12 Titus had to do it in a short time because he says, "When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I decided to spend the winter there."   “Now I'm going to send somebody to replace you. When he gets there you come to Nicopolis and meet me.”   So he had a very hard task - strengthening believers, establishing effective ministry in the homes and the churches, opposing false teachers and their errors, teaching sound doctrine.

在第2章中，他一开始就说，“说适合纯正教义的话”，很明显，这谈到了不纯正的教义。他告诉年长的男人如何表现自己，告诉年长的女人如何表现自己。他谈到了家里应该发生什么，年轻女性应该发生什么，年轻男性应该发生什么。在第12节，他说，我们“要否认不敬虔和世俗的欲望，过明智的生活”。因此，我们在这里谈论的是围绕真理来安排和组织教会——这是非常具有挑战性的。在3章12节，提多不得不在很短的时间内完成，因为他说：“当我差遣阿尔忒玛或推基古到你们那里来的时候，你们要尽一切努力到尼科波利斯到我这里来，因为我决定在那里过冬。“现在我要派人来接替你。等他到了那里，你就到尼科波利斯来见我。因此，他有一项非常艰巨的任务——坚固信徒，在家庭和教会中建立有效的事工，反对假教师和他们的错误，教导纯正的教义。

And then, secondly - and here is the specific thing - "appoint elders in every city."   Obviously, then, the church was wide spread through the island.   “In every city” - while it may not mean “all without exception” - surely means that there were churches scattered all over the place.   And this may well indicate, as I said, that Paul was not the founder, since he usually would have done this early. So he's stepping in to someone else's work.   The church has lacked leadership.   The word "appoint" means “to ordain, to set in place, to put in office.”   I don't want to beg the issue, because we've studied it so often in the past.

然后，第二，这是具体的事情——“在各城都任命长老”。显然，教会遍布全岛。“在各城”——虽然它可能不是“无一例外”的意思——肯定意味着教会分散在各处。正如我所说，这很可能表明保罗不是创始人，因为他通常会很早就这样做。所以他介入了别人的工作。教会缺乏领导。“任命”这个词的意思是“按立、安置、任命”。我不想乞求这个问题，因为我们过去经常研究这个问题。

“Elder,” presbuteros, simply means “an older man.” It's just the Greek word for older men – “put older men in leadership.”   But it came to mean more than just a generic older man. It came to be the official office of the one who was the pastor or the overseer.   Here it speaks of ordaining elders.   In 1 Timothy 3, where the same qualifications are closely to it are given, they're called “overseers.”   Several times they're called “pastors” - Acts 20 and 1 Peter, chapter 5.   Whether they are pastors, overseers, bishops, elders, they are all the same.   It's the spiritual leaders of the church.   And the New Testament says they are to be highly regarded, and they are to be given high responsibility. They have responsibility to feed and lead the flock, and they are to be honored, lifted up, appreciated, obeyed, and followed for their leadership.   Now, if you want a full detail on that you can get our book, The Master's Plan for the Church, and there's much, much that is there. But I don't want to belabor that point because we've talked about it in the past, but it's talking about pastors.

“长者”，presbuteros，简单地说是“一个年长的人”。这只是希腊语中对年长男性的称呼——“让年长的男性担任领导”。但它的意义不仅仅是一个普通的老人。后来，它成为牧师或监督者的正式职位。这里谈到了按立长老。在提摩太前书 3 章中，如果给出了与它相近的资格，他们被称为“监督”。他们有好几次被称为“牧师”——使徒行传20章和彼得前书第5章。无论是牧师、监督、主教、长老，都是一样的。是教会的属灵领袖。新约圣经说他们要受到高度尊重，他们应该被赋予高度的责任。他们有责任喂养和领导羊群，他们的领导能力应该受到尊重、提升、赞赏、服从和跟随。现在，如果你想了解这方面的完整细节，你可以得到我们的书《教会的计划》，那里有很多很多的东西。但我不想详细说明这一点，因为我们过去已经讨论过这个问题，但它谈论的是牧师。

The appointment of such pastors is Titus' primary task.   Now remember, there's more than just a human deal going on here. In Acts 20 - just one footnote to the elder discussion, and I don't, as I said, I don't want to get into it in any more detail - but in Acts 20, verse 28, to remind you of one thing: "Be on guard for yourselves and all the flock among which the Holy Spirit has made you overseers to shepherd the church."   It is the Holy Spirit who appoints pastors.   So what Titus was to do was to get in line with the mind of the Spirit.   The Holy Spirit had a plan.   He's the one who calls, and He's the one who ordains, and He's the one who gifts, and He's the one who sets apart.   But the apostles - and in this case, the delegated envoy of the apostles, Titus - were responsible for knowing the mind of the Spirit in carrying that work out in the church.   You remember in Acts 14, the apostle Paul gives us there really what is his pattern. Acts 14:20, it says, "But while the disciples stood around him, he arose and entered the city.   The next day he went with Barnabas to Derbe. And after they had preached the gospel to that city and made many disciples, they returned to Lystra and Iconium and Antioch, strengthening the souls of the disciples, encouraging them...in the faith," and so forth. Then in verse 23, "And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed."

任命这样的牧师是提多的首要任务。现在请记住，这里发生的不仅仅是人易。在使徒行传20章中——只是长老讨论的一个脚注，正如我所说的，我不想更详细地讨论它——但在使徒行传20章28节中，提醒你们一件事：“你们要为自己和圣灵立你们为监督的众羊警醒，牧养教会。是圣灵任命牧师。因此，提多要做的是与圣灵的心意保持一致。圣灵有一个计划。他是呼召的，是按立的，是赐予的，是分别的。但使徒们——在这种情况下，是使徒的委派使者提多——有责任在教会中执行这项工作时认识圣灵的心意。你还记得在使徒行传第14章，使徒保罗告诉我们他的模式是什么。使徒行传 14：20 说：“门徒站在他周围的时候，耶稣就起来进了城。第二天，他和巴拿巴一起去了德比。他们把福音传到那城，使许多门徒，就回到路司得、以哥念和安提阿，坚固门徒的灵魂，鼓励他们...在信仰中“，等等。然后在第23节，“他们在各教会中为他们立了长老，禁食祷告，就把他们推荐给他们所信的主。

So here the apostles did it.   But the apostles did it knowing the mind of the Spirit of God, through prayer and fasting as was indicated in Acts chapter 13.   In Acts 13 the Holy Spirit separated Paul and Barnabas, and the Holy Spirit is still doing that. I make this point because you need to understand that men are not into the ministry on their own whim. They're called by the Holy Spirit. That calling was affirmed by the apostles or their delegated envoys, and furthermore, it was usually stamped by the affirmation of the congregation, such as is exemplified in Acts chapter 6.

所以使徒们在这里做到了。但使徒们知道圣灵的心意，正如使徒行传第13章所指出的，通过祷告和禁食。在使徒行传13章中，圣灵将保罗和巴拿巴分开，圣灵仍在这样做。我提出这一点是因为你需要明白，男人并不是一时兴起就进入事工的。他们是被圣灵呼召的。使徒或他们委派的使者确认了这一呼召，此外，通常也得到了会众的确认，如使徒行传第6章所举例说明的那样。

Now at the end of verse 5 he says, "I directed you," which simply means “I already told you to do this, now I'm just putting it in print.   I already gave you verbal instruction to do these two tasks, now I'm reiterating them to you in print.   I want everybody to know this is what you're supposed to be doing. I want it written down so the whole church, so the whole church will know, and they won't resist you.”

现在在第 5 节的结尾，他说，“我指示你”，这只是意思是“我已经告诉你这样做了，现在我只是把它付诸印刷。我已经口头指示你做这两项任务，现在我正在印刷品中向你重申它们。我想让每个人都知道这就是你应该做的。我希望把它写下来，这样整个教会就会知道，他们就不会抗拒你。

We want to look and see what the qualifications were.   Let's look then at verse 6.   Namely, "If any man be above reproach."   This is a general qualification.   This is the first sort of overarching statement to which all the others somehow relate.   Saying “above reproach” and then defining it throughout verse 6, 7, 8, and 9.   What does it mean to be “above reproach?”   Well in the specific sense it means to be “a one-woman man, having children who believe, not accused of,” so forth and so forth, all the way down through verse 9.   But let's just look at that general category of being “above reproach.”

我们想看看资格是什么。那么让我们看看第6节。也就是说，“如果有人无可指责”。这是一项一般资格。这是所有其他人都以某种方式与之相关的第一种总体陈述。说“无可指责”，然后在第 6、7、8 和 9 节中对其进行定义。“无可非议”是什么意思？从具体意义上讲，它的意思是“一个女人，生儿女，信，不被控告”，依此类推，一直到第9节。但让我们看看“无可非议”的一般类别。

Any man who is going to be an elder, a pastor, an overseer in the church, called to the “noble work,” as Paul calls it in 1 Timothy 3:1, must be a noble person.   He must be a noble person.   In 1 Timothy 3, where you have the parallel qualifications for leadership, verse 2, it says, "An overseer, then must be above reproach"; dei, “it is absolutely necessary,” it is not something about which you can equivocate or debate. He is to be “above reproach”; so says 1 Timothy 3:2; so says Titus 1:6.

任何要成为教会的长老、牧师、监督的人，被呼召从事保罗在提摩太前书 3：1 中所说的“高尚的工作”，都必须是一个高尚的人。他一定是一个高尚的人。在提摩太前书 3 章中，你有领导的平行资格，第 2 节说，“监督者，必须无可指责”;dei，“这是绝对必要的”，这不是你可以模棱两可或辩论的事情。他要“无可指责”;提摩太前书 3：2 是这样说的;提多书 1：6 是这样说的。

Now look at the term "above reproach" in Titus 1:6.   It's an interesting Greek word, anegkltos.   I mention the word for those of you who will be interested in that. It means “to be without fault, unchargeable, without indictment, without accusation.”   The verb in the middle, or the end of the word, is kale, “to call.”   It has an alpha privative, which negates the word so that simply it has the idea of “not being called,” that is to say, not being called before the court, not being called before the tribunal, not being called into question, not being called to account for what you've done, not being called to indictment - that's the idea.   It is used also of deacons, by the way - the same word - in 1 Timothy 3:10.

现在看看提多书 1：6 中“无可指责”一词。这是一个有趣的希腊词，anegkltos。我为那些对此感兴趣的人提到这个词。它的意思是“没有过错，不可指控，没有起诉，没有指控”。中间或词尾的动词是羽衣甘蓝，“打电话”。它有一个阿尔法私有性，它否定了这个词，所以它简单地有“不被传唤”的想法，也就是说，不被传唤到法庭，不被传唤到法庭，不被质疑，不被传唤对你的所作所为负责，不被传唤起诉——这就是这个想法。顺便说一下，它也用于执事——同一个词——在提摩太前书 3：10 中。

In other words, there's no charge that can be affixed against this person.   He is unchargeable.   There is no indictment against him.   There is no fault for which he has been confronted.   First Timothy 3:2 uses the same English term, "above reproach," but it uses a different Greek word.   In 1 Timothy 3:2 the word is anepilmptos. It means “not able to be held.”   What does that mean? – “not able to be made a prisoner, not able to be taken captive, not able to be laid hold of,” as if you were taking a prisoner.   Here was a man who cannot be indicted and who cannot be held for his sin - is a man who has no mark, no vice, no sinful defect in his life that calls his virtue, his godliness, his righteousness into question.   There is no one asking and successfully bringing against him a charge. There is nothing in his life present.   There is nothing in his life past that would disqualify him from being a model of spiritual character for all to follow; there's no indictment against his life. There's nothing for which he can be laid hold of, and taken, as it were, prisoner.   He is a man who is without accusation.   One writer says, "Not one about whose past or present accusations are being circulated among the people."

换句话说，没有任何可以对这个人施加任何指控。他是无罪的。没有对他提出起诉。他没有任何过错。提摩太前书 3：2 使用了相同的英文术语，“无可指责”，但它使用了不同的希腊词。在提摩太前书 3：2 中，这个词是 anepilmptos。意思是“无法持有”。那是什么意思？– “不能被俘虏，不能被俘虏，不能被抓住”，就像你被俘虏一样。这里有一个人，他不能被起诉，也不能为他的罪而被追究——他一生中没有任何印记、没有罪恶、没有罪恶的缺陷，使他的美德、敬虔、公义受到质疑。没有人提出指控并成功地对他提出指控。他的生活中什么都没有。在他过去的生活中，没有什么可以剥夺他成为所有人效仿的属灵品格典范的资格;没有对他的生活提出起诉。没有什么可以抓住他，可以说是俘虏。他是一个没有指责的人。一位作家说，“没有一个关于谁过去或现在的指控在民间流传。

In the ears of all here is a faultless, exemplary man whose life is a model for spiritual conduct.   He has to be a model because that's what shepherding is. They don't just listen, they follow. Philippians 3:17, "Brethren," Paul writes, "join in following my example and observe those who walk according to the pattern you have in us."   “Find somebody who follows our pattern and follow them” - that's spiritual leadership.   First Thessalonians 5:12, "We request of you, brethren, that you appreciate those who diligently labor among you, have charge over you in the Lord and give you instruction, that you esteem them very highly in love because of their work" - not just their word, their work; not just what they say, what they are, what they do.

在座的所有人耳中，都是一个完美无瑕的模范，他的一生是属灵行为的典范。他必须成为榜样，因为这就是牧养。他们不仅倾听，还跟随。腓立比书 3：17，保罗写道：“弟兄们，你们要一起效法我的榜样，观察那些按照你们在我们里面的榜样行事的人。“找到一个遵循我们模式并遵循他们的人”——这就是属灵领导。帖撒罗尼迦前书 5：12，“弟兄们，我们求你们感谢那些在你们中间勤劳，在耶和华里管管你们，教训你们的人，因他们的工作，你们在爱心中极高地尊重他们”——不仅仅是他们的话语，他们的工作;不仅仅是他们说什么、他们是什么、他们做什么。

Second Thessalonians chapter 3, verse 9, says Paul is offering this: "We offer ourselves as a model for you that you might follow our example."   In Hebrews chapter 13, verse 7: "Remember those who led you [your pastors], who spoke the word...[yes] and considering the result of their conduct, imitate their faith."   “Listen to what they say, see what they're like, follow their life.”   First Peter 5, "Don't lord it over the flock, don't dominate the flock, but prove to be examples to the flock."   That's the issue. And then 1 Timothy 4:12, “in speech and conduct,” in every area of life be an example.

帖撒罗尼迦后书第3章第9节说，保罗要献上这样的建议：“我们为你们献上自己作为榜样，叫你们效法我们的榜样。在希伯来书第13章第7节：“你们要记念那些带领你们[你们的牧师]，说道的......[是的]并考虑他们行为的结果，要效法他们的信心。“听听他们说什么，看看他们是什么样的，跟随他们的生活。”彼得前书 5 章，“不要主宰羊群，不要支配羊群，总要向羊群作榜样。这就是问题所在。然后提摩太前书 4：12，“在言语和行为上”，在生活的各个方面都成为榜样。

This kind of man can be a pastor.   The man whose life is the model, whose life is the pattern, whose life is without indictment, without accusation, without guilt.

这种人可以当牧师。这个人的生活是榜样，他的生活是模式，他的生活是没有控诉，没有指控，没有罪恶感。

Now let me explore this a little further in Scripture.   Go back to Psalm 15, Psalm 15, one of the really great, rich psalms.   In Psalm 15 we have a question - two questions really - in verse 1, "O Lord, who may abide in Thy tent?   Who may dwell on Thy holy hill?"   Both those verbs, “abide” and “dwell,” speak of a prolonged time.   Who can associate with You?   Who can be in Your presence?   “Who can come into Your tent,” Your tabernacle, the place You are?   “Who can come to Your holy hill?”   Who has access to You?   Who comes into Your presence?   Who is a true worshiper?   Who will You receive for ongoing communion?   Answer?   Verse 2, "He who walks with integrity."   “Integrity?”   What's that?   Tamim in Hebrew.   What does it mean?   “Complete, sound, perfect, upright, unblemished, without defect, blameless, above reproach.”   Same concept.

现在让我在圣经中进一步探讨一下。回到诗篇 15 篇，诗篇 15 篇，这是真正伟大、丰富的诗篇之一。在诗篇 15 篇中，我们有一个问题——实际上有两个问题——在第 1 节，“耶和华啊，谁可以住在你的帐棚里呢？谁能住在你的圣山上呢？这两个动词，“住”和“住”，都说的是一段漫长的时间。谁可以与你交往？谁可以在你面前？“谁能进你的帐幕”，你的帐幕，你所在的地方？“谁能来到你的圣山？”谁可以访问您？谁来到你的面前？谁是真正的敬拜者？你会接受谁来进行持续的圣餐？答？第2节，“行善正直的人。“诚信？”什么？希伯来语中的塔米姆。这是什么意思？“完全、健全、完全、正直、无瑕疵、无瑕疵、无瑕疵、无可指责、无可指责。”同样的概念。

It would seem to me that any man who would purport to speak for God from a pulpit would have to have come out of the presence of God, would he not?   And it would seem to me, then, that if a man is going to speak for God out of the presence of God, he would therefore have to be the kind of man God would accept into His communion.   And what kind does God accept?   Those who walk with tamim.   They're above reproach; they're blameless. And he shows it both outwardly and inwardly.   Outwardly they work righteousness, and inwardly they speak truth in their hearts.   Outwardly righteousness is the pattern of their life, and inwardly there is no hypocrisy.

在我看来，任何声称在讲台上为神说话的人都必须是从神的面前出来的，不是吗？那么，在我看来，如果一个人要在神的面前为神说话，那么他就必须是神会接纳进入他的共融的那种人。神接纳什么样的人呢？那些与塔明同行的人。他们无可指责;他们无可指责。他从外表和内在都表现出来。他们外表行义，内心说真理。外在的公义是他们生活的模式，内心没有假冒为善。

They are further described - these kinds of people in verses 3 to 5 - as being honest, gracious in speech, kind, loving to others, forgiving, discerning, wise, respectful, trustworthy, generous, and just.   That's the kind of man who can enter into God's presence.

在第3节到第5节中，他们被进一步描述为诚实、言语恩典、和蔼、爱人、宽恕、有辨别力、有智慧、尊重、值得信赖、慷慨和公正。那是那种能进入神同在的人。

I don't know about you but I wouldn't want, I wouldn't want to be under any other kind of man - Would you? - than one who had come from the presence of God.

我不了解你，但我不想，我不想在任何其他类型的男人手下——你愿意吗？- 比从神面前来的人还要好。

This is a worshiper.   This is a man who has communion with God, who is welcome to His presence, who therefore speaks as one who has come from God.   Look at Isaiah 33, Isaiah 33, verse 14 - most interesting.   This looks at that same perspective from the backside, the negative side.   Not who can enter His presence, but who can avoid His judgment, verse 14, Isaiah 33, the second half of the verse: "Who among us can live with the consuming fire? Who among us can live with continual burning?"   Who can avoid God's judgment, who can escape God's chastening?   Answer, verse 15, "He who walks righteously."   There's the outside righteousness. "And speaks with sincerity." There's the inner integrity, tamim, “blameless, above reproach.”   This is the kind of man who avoids the chastening of God.

这是一个崇拜者。这是一个与上帝相交的人，他被欢迎来到他的面前，因此他说话是从上帝而来的。看看以赛亚书 33 章，以赛亚书 33 章，第 14 节 - 最有趣。这从反面、消极的一面看待了同样的角度。不是谁能进入他的同在，而是谁能逃脱他的审判，以赛亚书 33 章第 14 节，这节经文的后半部分：“我们中间谁能与烈火一起生活呢？我们当中有谁能忍受持续的燃烧？谁能逃脱神的审判，谁能逃脱神的管教？回答，第15节，“行公义的人。有外在的正义。“并且说话真诚。”塔米姆，内在的正直，“无可指责，无可非议”。这是那种逃避上帝管教的人。

Go to Psalm 101, Psalm 101, and here is one of the most definitive and helpful texts in all of Scripture on this issue.   David is making a real commitment here - a real covenant, if you will - with the Lord. And he's saying to the Lord, "I want my life to really be right.   I will sing of loving kindness and justice to Thee, O Lord, I'll sing praises."   Now one of the components of a right life is worship, so “I'm going to worship You, I'm going to sing to You, I'm going to sing about Your lovingkindness and Your justice, and I'm going to sing praises to You.”   But more than just worship, verse 2, he says “it's going to affect my conduct.”   "I will give heed to the blameless way, I'm going to walk in a blameless way." Then he says, "When will You come to me?"   Why does he say that?   Because he knows that God communes with people who walk in a blameless way.   He knows the truth of Psalm 15 well.   “Lord, I'm singing Your praises and I'm walking in the blameless way. Come to me; let me enjoy the fellowship.”

请看诗篇 101 篇，诗篇 101 篇，这是所有圣经中关于这个问题的最明确和最有用的经文之一。大卫在这里与主立下了真正的承诺——如果你愿意的话，这是一个真正的圣约。他对主说：“我希望我的生活真正正确。主啊，我将歌颂慈爱和正义，我将歌颂您。现在，正确生活的组成部分之一是敬拜，所以“我要敬拜你，我要向你歌唱，我要歌颂你的慈爱和公义，我要歌颂你。但不仅仅是敬拜，第2节，他说“这将影响我的行为”。“我会注意无可指责的方式，我将以无可指责的方式行事。”然后他说：“你什么时候到我这里来？他为什么这么说呢？因为他知道神与那些以无可指摘的方式行事的人交通。他很清楚诗篇 15 篇的真理。“主啊，我在歌颂你，我走在无可指摘的路上。到我这里来吧;让我享受团契吧。

Then he says, "I will walk within my house in the integrity of my heart" – “I'm going to live in my own home in a godly way without hypocrisy.”   "I will set no worthless thing before my eyes" – “I won't watch anything that has a negative impact on my spirituality.”   "I hate the work of those who fall away, and it will not fasten its grip on me" – “I'm not going to get involved in activities that people are doing who have fallen away from the truth and from You.”   "A perverse heart shall depart from me” – “I will know no evil.”   “Whoever secretly slanders his neighbor, him I'll destroy” – “No one who has a haughty look and an arrogant heart will I endure."   “I'm not even going to hang around those people; I'm going to deal with them.”   Wow.

然后他说，“我要凭着内心的正直，在自己的家里行走”——“我要以敬虔的方式住在自己的家里，没有虚伪。“我不会把任何毫无价值的东西放在我眼前”——“我不会看任何对我的灵性有负面影响的东西。“我恨恶那些离弃的人的工作，它不会紧紧抓住我”——“我不会参与那些离弃真理和你的人正在做的活动。“悖逆的心要离开我”——“我必不认识恶”。“谁暗中诽谤他的邻舍，我就毁掉他”——“谁有傲慢的眼神和傲慢的心，我都不能忍受。“我什至不会和那些人在一起;我要对付他们。哇。

In verse 6 he says, "My eyes will be on the faithful of the land that they may dwell with me" – “I'm going to spend my time with faithful people. I'm going to stay away from the proud and the arrogant.   I'm going to deal with the slanderers.   I'm going to know no evil.   I'm going to make sure my heart is right.   I'm not going to do anything in any enterprise engaging with people who have fallen away from You. I'm not going to watch anything that isn't right. I'm going to be honest before God in my heart, without hypocrisy in my own house.   And, Lord, I'm going to walk the blameless way, sing Your praises. I'm going to be the kind of man You want me to be, because I want You to come and be with me.”

在第6节，他说，“我的眼睛要注视那地的忠心者，叫他们与我同住”——“我要把时间花在忠心的人身上。我要远离骄傲和傲慢的人。我要对付诽谤者。我不会知道任何邪恶。我要确保我的心是正确的。我不会在任何企业中与那些远离你的人打交道。我不会看任何不对劲的东西。我要在神面前心里诚实，在自己的家里不要虚伪。主啊，我要走无可指摘的路，歌颂你的赞美。我要成为你希望我成为的那种人，因为我希望你来和我在一起。

And then he says this most fascinating thing in verse 6, second half, "He who walks in a blameless way is the one who will minister to me" – “I don't want anybody in my life ministering to me who doesn't walk in the blameless way” - Why? – “Because this is my covenant, this is what I want for my life. I have chosen the highest level.   I want to walk on a holy level.   I don't want to follow and be ministered to by people who have a lower standard.”   Understand that?   And by the way, in verse 6 he says, "He who walks in a blameless way." “Blameless” is that word again, tamim – “who walks above reproach, who walks complete, sound, perfect, upright, unblemished and without defect.”   “I'm going to stay away from people who are deceitful, in verse 7, who lie.   I'm going to make sure we punish the wicked.”

然后他在第 6 节后半部分说了一件最令人着迷的话，“那行无可指摘的，就是要服事我的”——“我不希望我生命中没有一个不以无可指摘的方式行事的人服事我”——为什么？– “因为这是我的圣约，这就是我一生想要的。我选择了最高级别。我想走在神圣的层面上。我不想追随标准较低的人，也不想被那些标准较低的人服侍。明白吗？顺便说一句，在第6节，他说：“行无可指摘的路的人。“无可指摘”又是一个词，tamim——“他行走得胜过责备，行得完全、健全、完全、正直、无瑕疵、没有瑕疵”。“在第7节，我要远离那些说谎的诡诈人。我要确保我们惩罚恶人。

The Lord has set a standard for those who fellowship with Him.   The Lord has set a standard for those who represent Him, to say nothing of those who minister for Him.   David said, “I don't want anybody ministering to me, anybody serving me, who doesn't walk in a blameless way.”   I think that's fair.   I think every congregation should rise up and say the same thing.   I think you have to say that if you have for yourself done what David did, and that is to set the highest standard.   If you say this is the way I want to live and so I want someone who can show me how to live that way.

主为那些与他交通的人设定了一个标准。主为那些代表他的人设定了一个标准，更不用说那些为他服事的人了。大卫说：“我不希望任何人服事我，任何服事我的人，不以无可指摘的方式行事。我认为这是公平的。我认为每个会众都应该站起来说同样的话。我想你必须说，如果你为自己做了大卫所做的事，那就是设定最高标准。如果你说这就是我想要的生活方式，所以我想要一个可以向我展示如何生活方式的人。

I would hope that as a church you wouldn't let a man be a Sunday school teacher or an usher or a children's worker or an adult worker or a deacon or a discipler - you wouldn't let a man or a woman minister who had some sinful blight on their life.   I imagine you wouldn't.   If someone came into the Sunday school department and said, "I want to teach children. I want to work with young people.   Maybe I want to teach in junior high.   I've ministered to junior high."   “Well tell me about yourself.”   "Well, I've just been through an adulterous situation but I'm okay."   I don't think many churches would even touch a person like that.   Somebody who bears that kind of reproach, somebody who was justifiably blamed for some kind of transgression, accused of some kind of wickedness, blameworthy and failed to live pleasing to the Lord - if we wouldn't do it at those levels, why is it that we would want to do it at the level of the pastor?   Again, it's back to that idea that personality and fame and popularity and giftedness somehow seem to us a more important qualification than virtue and godliness and holiness. And that's why we have the kind of church we have in many cases.

我希望作为一个教会，你不会让一个男人成为主日学教师、引座员、儿童工人、成人工人、执事或门徒——你不会让一个男人或女人服事他们的生命中有一些罪恶的祸害。我想你不会。如果有人走进主日学部门说：“我想教孩子。我想和年轻人一起工作。也许我想在初中教书。我曾服事过初中。“好吧，告诉我你自己。”“嗯，我刚刚经历了通奸的情况，但我没事。”我认为很多教会甚至不会接触这样的人。有人背负着这种责备，有人因某种过犯而被合理地指责，被指控某种邪恶，应受指责，并且未能过上讨主喜悦的生活——如果我们不在那些层面上做这件事，为什么我们要在牧师的层面上做这件事呢？再一次，回到那个观念上，在我们看来，个性、名声、受欢迎程度和恩赐在某种程度上似乎比美德、敬虔和圣洁更重要的资格。这就是为什么我们在许多情况下拥有这样的教会。

In the New Testament, another scripture that relates, is 1 Timothy chapter - 2 Timothy chapter 2; 2 Timothy 2:19 and following. I don't have time to develop this, but just hurriedly.   In 2:19, at the end of the verse, it says, "Let everyone who names the name of the Lord abstain from wickedness."   Nobody names the name of the Lord more than a preacher, pastor.   "Let everyone who names the name of the Lord abstain from wickedness.   In a large house there are not only gold and silver vessels, but also vessels of wood and earthenware and some to honor and some to dishonor."   I mean, that's how it is in your house. You've got some stuff you bring out when the company comes. It's the fancy stuff, the china and the silver and whatever else. And then there's the other regular stuff.   Some of it's honorable; some of it's not.   That analogy is drawn into the spiritual dimension in verse 21, "If a man cleanses himself from these things he will be a vessel for honor, sanctified, useful to the master."   Not everybody is honored.   Not everybody is useful.   Not everybody is sanctified.   And the reason is not everybody is cleansed, not everybody is clean.

在新约中，另一节相关的经文是提摩太前书第 2 章;提摩太后书 2：19 及以下。我没有时间开发这个，只是匆匆忙忙。在2章19节的末尾，它说：“凡称耶和华名的，就当戒除邪恶。没有人比传道人、牧师更能提到主的名字。“凡称耶和华名的，都当戒除邪恶。在一座大房子里，不仅有金银器皿，还有木器和陶器的器皿，有些是尊贵的，有些是羞辱的。我的意思是，你家就是这样。当公司来时，你有一些东西要拿出来。是花哨的东西，瓷器、银器等等。然后是其他常规的东西。其中一些是光荣的;有些不是。这个比喻在第21节被引入属灵的层面，“人若洁净自己脱离这些事，他就必成为尊贵的器皿，成圣，对主人有用。不是每个人都受到尊重。不是每个人都有用。不是每个人都是圣洁的。原因是不是每个人都被洁净，不是每个人都是洁净的。

The useful vessel - the honored one, the sanctified one, the one the Master wants, the one that's prepared for every good work - stays away from wickedness.   Verse 22, "Flees youthful lusts, pursues righteousness, faith, love and peace with those who call upon the Lord from a pure heart."   He is among the pure hearted, and he with them is pursuing righteousness.   How can he lead if he isn't?   How can he be a vessel unto honor?   He can't be.   And yet many, many today are in a hurry to put back into pastoral leadership those men who are not qualified - they're not above reproach, they're not blameless.   They have a blight on their life that has stigmatized them.

有用的器皿——尊贵的、圣洁的、夫子想要的、为每一项善工预备的器皿——远离邪恶。第22节，“要逃离少年的情欲，与那些从纯洁的心呼求主的人一起追求公义、信心、爱心和平。他是心地纯洁的人之一，他和他们一起追求正义。如果他不领导，他怎么能领导呢？他怎么能成为尊贵的器皿呢？他不可能。然而，今天有很多很多人急于让那些不合格的人重新担任教牧领导——他们不是无可指责的，他们不是无可指责的。他们的生活有污名化。

Now the first specific that he gives in verse 6, following this general statement about being “above reproach,” is in the Greek “a one-woman man,” “a one-woman man.”   That's literally what the Greek text says.   “The husband of one wife,” which probably says in most Bibles could give you the idea that he's talking about polygamy; you can't be a polygamist man.   Obviously that was forbidden, but that was forbidden for everybody, that's not anything special.   That was a given.   Some people think it means that, well, “the husband of one wife,” so if he was widowed and he remarried he'd be disqualified.   No - because even in Romans 7 the Lord is very clear that if your partner dies you're completely free. You're no longer bound by that union. You're free from that.   That's a beautiful picture even of us once being married to sin and now being freed to be married to Christ in the new life.

现在，他在第6节中给出的第一个具体内容，继这个关于“无可指责”的一般性陈述之后，在希腊语中是“一个女人的男人”，“一个女人的男人”。希腊文本就是这么说的。“一个妻子的丈夫”，在大多数圣经中可能会说，这句话可能会让你觉得他在谈论一夫多妻制;你不能成为一个一夫多妻制的人。显然这是被禁止的，但这对每个人都是被禁止的，这没什么特别的。这是理所当然的。有些人认为这意味着，嗯，“一个妻子的丈夫”，所以如果他丧偶并再婚，他将被取消资格。不——因为即使在罗马书 7 章中，主也非常清楚，如果你的伴侣死了，你就完全自由了。你不再受到这种结合的束缚。你从中解脱出来。这是一幅美丽的图画，即使我们曾经与罪结婚，现在又被释放，在新生命中与基督结婚。

Some people think it means - well, no, he has to be the husband of one wife, therefore he can't be single.   The emphatic inclusion of the word "one" argues against that.   If he wanted to talk about being married as opposed to being single he could have said they have to be married, or they have to be the husband of a wife.   But “a one-woman man” is explicit here.   It's explicit.   He isn't saying it can't be single people, it can't be remarried widowers.   He isn't talking about polygamy.

有些人认为这意味着--嗯，不，他必须是一个妻子的丈夫，所以他不能单身。强调包含“一”这个词反对这一点。如果他想谈论已婚而不是单身，他可以说他们必须结婚，或者他们必须是妻子的丈夫。但“一个女人的男人”在这里是明确的。这是明确的。他不是说不能是单身人士，也不是鳏夫再婚。他不是在谈论一夫多妻制。

You say, "Well, is he saying anything here about divorce?"   Well, I think something about divorce was said just if a man be “above reproach.”   If he has no blight on his life, no stain, no taint.   But I think we have to in all fairness look at this “one-woman man” phrase and see some implications there with regard to the issue of divorce, though it isn't explicit.   I believe it could be part of what the Holy Spirit is saying here.   Let me tell you what I mean.   In the first century, divorce was rampant among Jews and Gentiles; it was common; it was easy to acquire.   The Lord hates it; He's always hated it.   He does recognize there are times when divorce occurs and a partner is not sinning.   For example, if you have a partner who is continuing in unrepentant adultery, then there is no way you can resolve that - divorce is legitimized and you're free to remarry, according to Matthew 5, Matthew 19.   If you have a partner who is an unbeliever who departs, 1 Corinthians 7:15, you're not under bondage.   In the case of unrepentant and continual adultery or the leaving of an unsaved partner, there is a severing of the union and a freedom for remarriage.   I think that's discussed in 1 Corinthians 7 very clearly.   I think the unmarried there - that term “unmarried” refers to people who have been divorced.   It does happen. The Lord hates it.   He even gave a bill of divorce to Israel on one occasion because of her continual unrepentant adultery.   He instructed on one occasion Jews to divorce their pagan wives because the greater evil of the dissolution of the race was potentiated.   It is a last-ditch thing that God hates, but He does recognize it.

你说，“嗯，他在这里说了什么关于离婚的事情吗？好吧，我认为如果一个男人“无可非议”，就说了一些关于离婚的事情。如果他的生命没有污点，没有污点，没有污点。但我认为，平心而论，我们必须看看这个“一个女人”的短语，并看到其中对离婚问题的一些含义，尽管它并不明确。我相信这可能是圣灵在这里所说的一部分。让我告诉你我的意思。在第一世纪，犹太人和外邦人离婚猖獗;这是很常见的;它很容易获得。主恨恶它;他一直讨厌它。他确实认识到有时会发生离婚，而伴侣并没有犯罪。例如，如果你有一个伴侣继续不悔改的通奸，那么你就没有办法解决这个问题——根据马太福音 5 章和马太福音 19 章，离婚是合法的，你可以自由再婚。如果你有一个不信的伴侣离开了，哥林多前书 7：15，你就没有受到奴役。如果不悔改和持续通奸或离开未得救的伴侣，就会断绝结合和再婚的自由。我认为哥林多前书 7 章已经非常清楚地讨论了这一点。我认为那里的未婚者——“未婚”一词指的是离婚的人。它确实发生了。主恨恶它。有一次，他甚至向以色列人开了离婚书，因为她一直不悔改地通奸。有一次，他指示犹太人与他们的异教妻子离婚，因为种族解体的更大罪恶得到了加强。这是上帝恨恶的最后一搏，但他确实承认了这一点。

But when it comes to someone in the ministry as an elder or a pastor, “a one-woman man” certainly does seem to have some significance with regard to this issue of divorce.   And it is possible to conclude, and I think fairly, that an elder was to be chosen from men who were known as one-woman men, who even before their salvation had not been divorced, so that their lives were the proper model of God's marital ideal, because that's, after all, what leadership was all about. There would be then no opportunity for prior wives, or prior children to compromise, confuse, or attack the credibility of the highest office in the church and to destroy the reputation of the man by saying things about him.   I would think that if the Lord was going to set up the model of virtue in the church in the elder, it would be “a one-woman man,” and that is to say he would be known in the community far and wide, both in the church and out of the church, as a man who had a wife, was devoted to her, and that was his reputation and nothing more.

但是，当涉及到作为长老或牧师的事工中的人时，“一个女人的男人”在离婚这个问题上似乎确实具有一定的意义。我们可以得出结论，我认为是公平的，一位长老是从被称为单一女性的男人中选出的，他们甚至在得救之前就没有离婚，这样他们的生活就是上帝婚姻理想的正确典范，因为毕竟，这就是领导的意义所在。这样，以前的妻子或以前的孩子就没有机会妥协、混淆或攻击教会最高职位的信誉，并通过谈论他来破坏这个人的声誉。我认为，如果主要在长老身上树立教会中的美德榜样，那将是“一个女人”，也就是说，他将在教会内外的社区中广为人知，作为一个有妻子的男人， 对她一心一意，这就是他的名声，仅此而已。

Certainly the task of building strong families, godly marriages, necessitated the most impeccable marriage history in his own life.   And the need for confronting sin demanded the cleanest history in his own marriage.   And having one who had never been divorced but had singularly been married to the same woman would be the kind of premium example God would want.   The intent of this is a man who is a model of God's design - one man, one woman together for life - he's the model of that.

当然，建立强大家庭、敬虔婚姻的任务需要他自己一生中最无可挑剔的婚姻史。面对罪的需要要求他自己的婚姻中最干净的历史。有一个从未离婚但与同一个女人结婚的人将是上帝想要的那种优质榜样。这样做的目的是一个男人，他是上帝设计的典范——一个男人，一个女人终生在一起——他就是这个样子的典范。

Having said all that, we still haven't really hit what this is about.   “A one-woman man” simply means “a man devoted to the woman who is his wife” – “a one-woman man.”   Listen, there are a lot of men who have only had one wife but aren't one-woman men, right? They're the husband of one wife but the lover of two or three more.   There are men, if we interpret this “the husband of one wife,” then people can stay in the ministry if they just stay with their wife, right?   They could have partners and liaisons and sexual affairs, but they're still with their wife - Is that what it's saying?   It's important to understand “a one-woman man.”   Listen, you know what was rampant in the ancient world?   What was rampant in the ancient world was false religion, and connected with false religion was prostitution - temple priestesses were prostitutes; men went in there and it was their form of worship to get the sexual attention of those prostitutes.   Society had hetaerai, which is the term for girls from non-citizen families who were used by men for sexual pleasure - just another form of prostitution, fornication, adultery, homosexuality, concubinage - it was rampant.   In fact one of the ancient writers, Ovid, said, "Only the ugly are loyal."   The only people who aren't doing this are people with whom nobody wants to do it.

话虽如此，我们还没有真正了解这是怎么回事。“一个女人的男人”只是指“一个献身于他妻子的女人”——“一个女人的男人”。听着，有很多男人只有一个妻子，但不是只有一个女人的男人，对吧？他们是一个妻子的丈夫，但又是另外两三个妻子的情人。有些男人，如果我们把这个解释为“一个妻子的丈夫”，那么如果他们只是和妻子在一起，他们就可以留在事工中，对吧？他们可能有伴侣、联络员和性事务，但他们仍然和妻子在一起——这是在说吗？了解“一个女人的男人”很重要。听着，你知道古代世界猖獗了什么吗？古代世界猖獗的是假宗教，与假宗教相关的是卖淫——寺庙女祭司是;男人进去，这是他们的崇拜形式，以引起那些的性关注。社会有 hetaerai，这是对来自非公民家庭的女孩的术语，她们被男人用来获得性快感--只是另一种形式的卖淫、通奸、通奸、同性恋、妾室--它很猖獗。事实上，古代作家之一奥维德说：“只有丑陋的人才是忠诚的。唯一不这样做的人是没有人愿意和他们一起做这件事的人。

Here's a world filled with sexual sin, and what Paul is saying is “find men who have an impeccable reputation.”   I don't think just at the moment you're talking to them, but it stretches - they are known for this, maybe even before they were converted.   Is the man “above reproach” without blame in the sense that he has been and now is loyal to the woman who is his wife?   Does he have some kind of a sexual career in the past?   Maybe lately come to a screeching halt, but everybody around town knows?   This is not a man who can stand up and say, "Here, beloved, is God's divine model." The issue is not primarily marital status; it is moral character.   Find men whose life is above reproach in the eyes of everybody in regard to their marital situation, one woman, one wife for life and totally loyal to her.   He must have a reputation of being sexually pure, devoted to his one wife, not being scandalized by past mistresses or past illegitimate children or present adulteries.   A man who is an elder loves and desires only one woman, and he has been faithful to her.

这是一个充满性罪的世界，保罗说的是“找那些名声无可挑剔的人”。我不认为只是在你和他们交谈的那一刻，但它会延伸——他们以此而闻名，甚至可能在他们皈依之前。这个男人是否“无可指责”，因为他过去和现在都忠于作为他妻子的女人？他过去有过某种性事业吗？也许最近戛然而止，但镇上的每个人都知道？这不是一个能站起来说：“亲爱的，这里是上帝的神圣榜样。问题主要不在于婚姻状况;这是道德品质。找到在婚姻状况方面，在每个人眼中生活无可非议的男人，一个女人，一个妻子，终生，对她完全忠诚。他必须有一个性纯洁的声誉，对他的一个妻子忠诚，没有被过去的情妇、过去的私生子或现在的通奸所丑化。一个长辈的男人只爱一个女人，渴望一个女人，他一直对她忠诚。

And I believe this is the kind of man God was looking for in His church to set up as the pattern.   It doesn't mean that they're better than other men.   It doesn't mean they're more spiritual than other men.   It doesn't mean they're more gifted than other men.   It doesn't mean that they will be used more than other men.   It means they fit the unique role.   No less than this standard is tolerable.

我相信这就是上帝在祂的教会中寻找的那种人，以树立这种人作为榜样。这并不意味着他们比其他男人更好。这并不意味着他们比其他男人更有灵性。这并不意味着他们比其他男人更有天赋。这并不意味着他们会比其他男人被更多地使用。这意味着他们适合独特的角色。不低于这个标准是可以容忍的。

You say, "Well now what happens? What happens if a man is doing pretty good and - but he's got some sin, he falls into sin like all these people today?   Can they come back?   Can't they be restored if they have shattered that?   Isn't there hope for restoration?"   Go with me to Proverbs chapter 6 - very important, very important.   And we're winding to the end; listen carefully.   Proverbs 6, verse 27 - this context is talking about adultery, a man getting involved with an adulteress, and again we see questions - verse 27, 28, "Can a man take fire in his bosom and his clothes not be burned?   Or can a man walk on hot coals and his feet not be scorched?"   Stop there.

你说，“那么现在会发生什么？如果一个人做得很好，但他有一些罪，他像今天所有这些人一样陷入罪中，会发生什么？他们能回来吗？如果他们已经粉碎了这一点，他们就不能恢复吗？难道没有恢复的希望吗？和我一起去读箴言第6章——非常重要，非常重要。我们正在蜿蜒到最后;䏃。箴言 6 章 27 节 - 这个上下文是在谈论通奸，一个人与通奸的女人发生关系，我们再次看到问题 - 27,28 节，“人能在怀里取火，衣服不烧吗？或者一个人在热炭上行走，他的脚不会被烧焦吗？停在那里。

What the writer is saying is this: “Do you think you can engage yourself in sexual sin and not be scarred?   Do you think you can involve yourself in adultery and not have painful consequences?   Painful?”   You can't, you can't take fire into your bosom and not burn your clothes. You can't walk on hot coals and not scorch your feet.   If you get involved in adultery the consequences are severe.   Verse 29, "So is the one who goes in to his neighbor's wife” – “neighbor” simply means any other than his own, somebody that he knows or is available to him – “so is the one who goes in to his neighbor's" - What do you mean?   If you do, if you go to your neighbor's wife, commit adultery, you're taking fire into your bosom and you're walking on hot coals. Verse 29, "Whoever touches her will not go unpunished," or “will not be innocent.”   You do that, you're not going to go unpunished; you're not going to be innocent.

作者的意思是：“你认为你可以犯性罪而不伤痕累累吗？你认为你可以卷入通奸而不造成痛苦的后果吗？痛苦吗？你不能，你不能把火带进你的怀里，却不能不烧你的衣服。你不能在热煤上行走而不烧焦你的脚。如果你卷入通奸，后果是严重的。第29节，“入邻舍妻子的也是这样”——“邻舍”只是指除了他自己的人之外，他认识的或他可以使用的人——“进入他邻舍的也是这样”——你是什么意思？如果你这样做，如果你去找邻居的妻子，通奸，你就是在胸膛里着火，你是在热炭上行走。第29节，“凡触碰她的，必不免于刑罚”，或“必不无罪”。你这样做，你不会逍遥法外;你不会是无辜的。

Verse 30, he compares it to thievery, "Men do not despise a thief if he steals, to satisfy himself when he's hungry."   We understand that.   "But when he's found, he must repay sevenfold, he must give all the substance of his house."   He says, “Look, take a look at a thief. We understand why a thief steals if he's hungry. We understand that.”   And there's a way for him to undo that.   He can, he can compensate.   He can make amends.   He can make it right.   He can pay it back sevenfold.   He can undo what he did.   And so it doesn't last that long; he can fix it.   Verse 32, "The one who commits adultery with a woman is lacking sense."   Why?   Because it's not like a thief; it's not like stealing.   He who would destroy himself does that.   You can't come back; you can't fix it.   You can't repair it; you can't undo it.   Verse 33, "Wounds and disgrace he will find, and his reproach will not be blotted out."   It never goes away - never.   It is not blotted out.   You took fire into your bosom, you're burned.   You walked on the hot coals, you're scorched.   You can't fix it.   You can't make it right.   It just stays for good.

在第30节，他把它比作偷窃，“人不轻视小偷偷，饿了就满足自己。我们理解这一点。“但是当他被找到时，他必须偿还七倍的钱，他必须付出他房子的所有财产。”他说：“看，看看一个小偷。我们理解为什么小偷饿了就会偷东西。我们理解这一点。他有一种方法可以撤销这一点。他可以，他可以补偿。他可以弥补。他可以把它做好。他可以偿还七倍。他可以撤销他所做的事情。所以它不会持续那么久;他可以修复它。第32节，“与女人通奸的，是没有理智的。为什么？因为它不像小偷;这不像偷窃。想要毁灭自己的人会这样做。你不能回来;你无法修复它。你无法修复它;你无法撤消它。第33节，“他必发现伤口和羞辱，他的羞辱必不被抹去。它永远不会消失——永远不会。它没有被抹去。你把火带进怀里，你被烧伤了。你走在热煤上，你被烧焦了。你无法修复它。你无法正确。它只是永远存在。

The word "reproach" in verse 33, cherpah - “disgrace, contempt, shame” are synonyms.   The thief can pay it back.   He can offer compensation.   The adulterer is lacking sense because he will destroy himself, because this “reproach” will bring him wounds and disgrace; he will never be able to blot out.   In Genesis 49:4 we read about Reuben.   "Reuben," verse 3, "you're my firstborn;” Jacob says, “my might in the beginning of my strength” - Reuben.   “Preeminent in dignity...preeminent in power” - listen to this – “but uncontrolled as water."   Isn't that sad?   “Preeminent” - he had the gifts; he had the might; he had the dignity; he had it all; but he couldn't control himself - so “you will not have preeminence, because you went up to your father's bed and you defiled it."   Sin defiles, and preeminence and dignity is gone.

第 33 节中的“责备”一词，cherpah - “耻辱、蔑视、羞耻”是同义词。小偷可以还钱。他可以提供补偿。缺乏理智，因为他会毁灭自己，因为这种“责备”会给他带来创伤和耻辱;他永远无法抹去。在创世记 49：4 中，我们读到流便。“流便”，第3节，“你是我的长子”;雅各说，“我刚起大能的时候”——流便。“尊严卓越......在权力上是卓越的“——听着——”但像水一样不受控制。这不是很可悲吗？“卓越”——他有天赋;他有力量;他有尊严;他拥有一切;但他无法控制自己——所以 “你不会有卓越的地位，因为你上了你父亲的床，玷污了它”。罪玷污了，尊贵和尊严也消失了。

Keil and Delitzsch, the classic commentators of decades back on the Old Testament, in writing on this section, in Proverbs 6, say this: "What is said here is perfectly just, that is, the reproach will never be blotted out.” They say, "One does not condemn a man who is a thief, through poverty he is pitied, while the adulterer goes to ruin under all circumstances of contempt and scorn.   Theft may be made good and that abundantly.   But adultery and its consequences are irreparable." They go on to say, "A self-murderer, i.e., he intends to ruin his position and his prosperity in life who does this, who touches the wife of another, it is the worst and most inextinguishable dishonoring of oneself," end quote. “The worst, the most inextinguishable dishonoring of oneself.”

几十年前旧约的经典注释家凯尔和德利奇在箴言 6 章中写到这一部分时说：“这里所说的完全公正，就是说，责备永远不会被抹去。他们说：”人不谴责小偷的人，因为贫穷而被怜悯，而通奸的人在一切蔑视和蔑视的情况下走向毁灭。偷窃可以得到弥补，而且是丰富的。但通奸及其后果是无法弥补的。“他们接着说，”一个自杀的人，即他打算毁掉他的地位和他在生活中的繁荣，谁这样做，谁触摸了别人的妻子，这是对自己最糟糕和最不可磨灭的羞辱，“最后引文。“最坏的，最不灭的羞辱自己。”

It's inextinguishable.   You can't blot it out.   You might try.   Look at verses 34 and 35.   "For jealousy enrages a man and he will not spare in the day of vengeance."   You know what that means?   There's a husband somewhere, folks. There's a husband or a father, and his vengeance is going to come after you.   And you might want to cover it up, but he's not going to let you.   Verse 35, "He'll not accept any ransom nor will he be contempt though you give him many gifts."   You can't buy him off, you can't make it right.   Keil and Delitzsch again say, "When the day comes in which the adultery brought to light demands and admits a vengeance, then wounded in his right and in his honor this man knows no mercy, he pays no regard to any atonement or recompense by which the adulterer seeks to appease him and induce him not to inflict the punishment that is due.   He does not consent even though thou makest ever so great the gift whereby thou thinkest to gain him."   You can't fix it. And it sends ripples through other people - long term vengeance.   The reproach isn't going to be blotted away.

它是不灭的。你无法抹去它。你可以尝试一下。请看第 34 节和第 35 节。“因为人嫉妒发怒，报复的日子不饶恕。”你知道这是什么意思吗？伙计们，某处有一个丈夫。有一个丈夫或一个父亲，他的报复会追随你。你可能想掩盖它，但他不会让你。第 35 节，“你给他许多礼物，他也不收赎价，也不藐视他。你无法收买他，你无法纠正他。凯尔和德利奇再次说：“当奸淫被揭露并承认报复的那一天到来时，他的权利和荣誉受到伤害，这个人没有怜悯，他不顾任何赎罪或补偿，通奸者试图安抚他并诱使他不要施加应有的惩罚。他不同意，即使你把你想得到他的礼物做得如此之大。你无法解决它。它会在其他人身上引起涟漪——长期的报复。耻辱不会被抹去。

A man who is above reproach is a man who has never sinned sexually.   If he sinned sexually, he has a reproach that will never be blotted away.   He is barred from being a pastor or an elder.   People always say, "Oh but what about David?   But what about David?   David was a man after God's own heart and David certainly sinned."   First Kings - let me just read you this - 1 Kings, chapter 15, verse 5, "David did what was right in the sight of the Lord, had not turned aside from anything that He commanded him all the days of his life, except in the case of Uriah the Hittite."   That's when he committed sexual sin with Bathsheba, Uriah's wife.   David, he said, did what was right and he didn't turn aside from anything all through his life except that.   In Nehemiah chapter 13, speaking of Solomon, David's son - who by the way followed the lead of his father in that area - "Did not Solomon, king of Israel, sin regarding these things?   Yet among the many nations there was no king like him, he was loved by his God and God made him king over all Israel; except the foreign women caused him to sin."   There was an “except” in David's life; there was an “except” in Solomon's life.   You say, "But, but weren't they kings?"   Yes, they were kings but they could never be pastors - never.   And God put it down, chronicled it, 1 Kings 15:5, Nehemiah 13:26; they lived a life that honored God “except” – “except.”

一个无可指责的人，就是从未在性方面犯过罪的人。如果他在性方面犯了罪，他就会受到永远不会被抹去的责备。他被禁止担任牧师或长老。人们总是说，“哦，但大卫呢？但大卫呢？大卫是一个合神心意的人，大卫确实犯了罪。列王纪上 - 让我读一下 - 列王纪上，15章，第5节，”大卫一生都行耶和华眼中看为正的事，除了赫人乌利亚之外，没有离弃他所吩咐他的事。“那时，他与乌利亚的妻子拔示巴犯了性罪。他说，大卫做了正确的事，除了这一点，他一生都没有离弃任何事情。在尼希米记第13章中，谈到大卫的儿子所罗门——顺便说一句，他在那地区跟随他父亲的带领——“以色列王所罗门不是为这些事犯罪吗？然而，在许多列国中，没有一个像他这样的王，他被他的神所爱，神立他作以色列众人的王;除了外邦妇女使他犯罪。”大卫的生命中有一个“例外”;所罗门的生命中有一个“例外”。你说，“但是，他们不是王吗？是的，他们是王，但他们永远不能做牧师——从来没有。神把它记下来，记录下来，列王纪上15：5，尼希米记13：26;他们过着荣耀上帝的生活，“除了”——“除了”。

First Corinthians 9:27 - our last text - 1 Corinthians 9:27 – very, very important word.   Paul, talking about his own ministry here, writes, last verse of chapter 9, "I buffet my body." That literally means “I punch it, I hit it with my fist.” It's very strong terminology – “I beat it and make it my slave.   I have control over my body.”   Why?   "Lest possibly after I have preached to others, I myself should be disqualified."   Paul says “if I don't control my body, I'm disqualified.”   Plain and simple.   “If I don't keep my body in subjection, I am disqualified.”   “Why, Paul?”   “Because I'll have a reproach that can't be blotted out.”

哥林多前书 9：27 - 我们的最后一段经文 - 哥林多前书 9：27 – 非常非常重要的话。保罗在这里谈到他自己的事工，写到第9章的最后一节，“我击打我的身体”。这字面意思是“我打它，我用拳头打它”。这是一个非常强烈的术语——“我打败了它，让它成为我的奴隶。我可以控制自己的身体。为什么？“免得我向别人传道之后，我自己就会被取消资格。”保罗说：“如果我不能控制自己的身体，我就被取消资格。简单明了。“如果我不让自己的身体服从，我就被取消资格。”“为什么，保罗？”“因为我会受到无法抹去的责备。”

Adultery, any kind of sexual sin, is a permanent reproach, making a man disqualified. And we may love that man and we may restore that man to fellowship. God may find a place for him to be useful, somehow some way, but to lift him up to a pulpit is to fly in the face of the clear instruction of Scripture and to set a standard for spiritual leadership that lowers the expected level of commitment of the congregation and thus ignores God's own will.

通奸，任何一种性罪，都是一种永久的责备，使男人失去资格。我们可以爱那个人，我们可以恢复那个人的团契。上帝可能会以某种方式为他找到一个有用的地方，但将他举到讲台上就是在圣经的明确指示面前飞翔，并为属灵领导设定一个标准，降低了会众预期的委身水平，从而忽视了上帝自己的旨意。

Father, we thank You this morning that You have given us a word like this. I feel this message in my own heart and its importance.   I'm not a perfect man, but I thank You that You have protected me from that reproach, that You have protected me from some scandal, from some thing that might have been done to have rendered me disqualified.   I thank You for the grace that is granted to us in the Spirit and in the Word to maintain and pursue righteousness.   Lord, I pray for the leaders who have fallen, the pastors who have fallen - some of them friends - I pray for them to be restored fully to You and to the family of God.   I pray, too, that they would know what is barred to them, what is open to them as far as serving You.   I pray that the church would not lower the standard but elevate it that we might say with the psalmist, "He who walks in a blameless way will minister to me because that's the way I want to live.   And that's the model I want to follow.”   We grieve, Lord, that we have fought so long to preserve the inerrancy of Your Scripture in order that its holy message might make holy Your people. And now we find those whose task it is to preach it wanting to lower the standard that it upholds.   Forgive us all for doing that, and keep the standard where it should be, preserve a holy leadership in Your church in this generation and those ahead till Jesus comes, that the bride presented to You in that day may be without blemish.   In our Savior's name we pray.   Amen.

天父啊，我们今天早上感谢你，你给了我们这样的话。我自己心里感受到了这个信息及其重要性。我不是一个完美的人，但我感谢你保护我免受这种责备，保护我免受一些丑闻，免受一些可能使我失去资格的事情。我感谢你在圣灵和话语中赐给我们的恩典，以维护和追求公义。主啊，我为那些倒下的领袖、倒下的牧师祷告——其中一些是朋友——我为他们完全恢复到你和神的家中。我也祈求他们知道，在事奉你方面，他们有什么被禁止，什么对他们开放。我祈求教会不要降低标准，而是提高标准，以便我们可以像诗篇作者一样说：“行无可指摘的，必服事我，因为那是我想要的生活方式。这就是我想遵循的模式。主啊，我们为维护你圣经的无误性而奋斗了这么久，以便它的神圣信息能使你的子民成为圣洁。现在我们发现，那些以宣讲为任务的人想要降低它所坚持的标准。饶恕我们所有人这样做，并保持标准应有的位置，在你的教会中，在这一代和未来的教会中保持圣洁的领导，直到耶稣来临，使那日献给你的新妇可以毫无瑕疵。奉救主的名祷告。阿门。