Well I think by now you're probably fairly well aware of the fact that in my own personal life, as I prepare for the messages in Titus, the Lord is working on me.   Preaching on the qualifications for a pastor, of course, is a very challenging thing because I'm always in the process of examining my own heart, my own life.   And what I say to you out of the Word of God is a standard that is very high, a standard to which the Lord calls me and any other servant, and yet a standard which we cannot fully attain in this life and only in some measure can attain by the goodness of God, the grace of God, and the power of the Holy Spirit.

我想现在你可能已经相当清楚了，在我自己的个人生活中，当我为提多书的信息做准备时，主正在我身上做工。当然，讲道牧师的资格是一件非常具有挑战性的事情，因为我总是在审视自己的内心、自己的生活。我从神的话语中对你们说的是一个非常高的标准，是主呼召我和任何其他仆人达到的标准，但却是我们在今生无法完全达到的标准，只有在某种程度上才能通过神的良善，神的恩典才能达到。 和圣灵的能力。

We're looking at Titus chapter 1, verses 5 through 9 - the required character for a pastor.   And before we come to the Lord's Table I do want to finish what I started to say last week.

我们看的是提多书第1章第5节到第9节——牧师所需的品格。在我们来到主的餐桌之前，我确实想结束我上周开始说的话。

Every pastor should occasionally reread Richard Baxter's classic book entitled The Reformed Pastor, “Reformed” not being a label for a kind of theology, but “Reformed” having to do with reforming his own life, reviving his own life, restoring his own spiritual life.   He wrote the book in 1656, but it speaks to my own heart whenever I have the opportunity to reread it, as I frequently do.   Let me share a few paragraphs from this work.   He's writing, remember, to pastors.   "When your minds are in a holy, heavenly frame, your people are likely to partake of the fruit of it.   Your prayers and praises and doctrine will be sweet and heavenly to them.   They will likely feel when you have been much with God.   That which is most on your hearts is like to be most in their ears. When I let my heart grow cold, my preaching is cold.   And when it is confused, my preaching is confused.   And so I can oft observe also, in the best of my hearers, that when I have grown cold in preaching, they have grown cold, too.   And the next prayers I have heard from them have been too much like my preaching.   O brethren, watch therefore over your own hearts, keep out lusts and passions and worldly inclinations.   Keep up the life of faith and love and zeal.   Be much at home and be much with God.   Take heed to yourselves lest your example contradict your doctrine, lest you unsay with your lives what you say with your tongues and be the greatest hinderers of the success of your own labors.   One proud, surly, lordly, word; one needless contention; one covetous action may cut the throat of many a sermon and blast the fruit of all that you have been doing.   Let your lives condemn sin and persuade men to duty."

每个牧师都应该偶尔重读理查德·巴克斯特（Richard Baxter）的经典著作《改革宗牧师》（The Reformed Pastor），“改革宗”不是一种神学的标签，而是“改革宗”与改革自己的生活、复兴自己的生命、恢复自己的属灵生活有关。他于 1656 年写了这本书，但每当我有机会重读它时，它就会触动我自己的内心，就像我经常这样做一样。让我分享这部作品中的几段话。请记住，他是在写信给牧师。“当你们的思想处于圣洁的、天堂的框架中时，你们的子民很可能会领受其中的果子。你们的祷告、赞美和教义对他们来说将是甜蜜的、属天堂的。当你与上帝在一起时，他们可能会感到。你们心中最响亮的，就像在他们耳边最响亮的一样。当我让我的心变得冰冷时，我的讲道就冷了。当它被混淆时，我的讲道就是被混淆的。因此，在我最好的听众中，我也经常观察到，当我在讲道中变得冷淡时，他们也变得冷淡。接下来我从他们那里听到的祷告太像我的讲道了。弟兄们啊，你们要保守自己的心，远离情欲、情欲和世俗的倾向。保持信心、爱心和热忱的生活。多待在家里，多与神同在。你们要谨慎，免得你们的榜样与你们的教义相矛盾，免得你们用生命说出你们用舌头所说的话，成为你们自己工作成功的最大障碍。一个骄傲的、粗鲁的、高贵的词;一个不必要的争论;一个贪婪的行为可能会割断许多讲道的喉咙，并炸毁你所做的一切成果。让你们的生活定罪，劝人尽职尽责。

Some very important exhortations to one who serves, and a reminder that no sermon is greater than the life behind it.   The spiritual qualifications for leadership in the church are non- negotiable.   I am convinced that they are in part what determines whether a man is indeed called by God to the ministry.   For a man in whom these qualifications do not exist - these graces do not reside - is a man who is unsuited to ministry, therefore he may never have been called in the first place.   Bible colleges, Christian colleges, seminaries can help equip a man for ministry.   Church boards and pulpit committees can offer him opportunity for ministry.   But the call for ministry comes from God and is attended by a certain kind of life that only God can produce.   Those whom God calls to be pastors and elders in His church will meet these requirements because God will see to it that they do, and then they are challenged to continue to maintain these requirements in the power of the Spirit.

对服事者的一些非常重要的劝告，并提醒我们，没有任何讲道比讲道背后的生活更伟大。在教会中担任领导的属灵资格是不容谈判的。我深信，它们在一定程度上决定了一个人是否真的被上帝呼召去从事事工。因为一个不存在这些资格的人——这些恩典不存在——是一个不适合事工的人，因此他可能从一开始就没有被召唤过。圣经学院、基督教学院、神学院可以帮助装备一个人从事事工。教会董事会和讲坛委员会可以为他提供事工的机会。但事工的呼召来自上帝，伴随着只有上帝才能创造的某种生命。那些被神呼召在祂教会中担任牧师和长老的人将满足这些要求，因为神会确保他们这样做，然后他们受到挑战，在圣灵的能力中继续保持这些要求。

The requirements for someone who is a pastor or an elder are carefully laid out in Scripture and summarized most aptly in 1 Timothy 3, verse 1 and following, and right here in Titus chapter 1, verses 6 through 9.

圣经中仔细阐述了牧师或长老的要求，并在提摩太前书 3 章第 1 节及以下部分以及提多书第 1 章第 6 至 9 节中进行了最恰当的总结。

Just by way of reminder, let's look at verse 6, and let me read these following verses: a man who is to be an elder must be “above reproach, the husband of one wife [or better, ‘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, 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."

为了提醒一下，让我们看看第 6 节，让我读一下下面的这几节经文：一个要成为长老的人必须“无可指责，是一个妻子的丈夫[或者更好的是，'一个女人的男人']，有信的儿女，而不是被指责为放荡或悖逆。因为监督作为上帝的管家，必须无可指责，不任性，不暴躁，不嗜酒，不好斗，不喜贪污，但要好客，热爱良善，明智，虔诚，节制，持守忠心的话语，符合教训，以便他能够用纯正的教义劝勉，并驳斥那些矛盾的人。

The key here is in verse 6 and 7, the phrase "he must be above reproach." That is a general statement.   There is nothing in his life for which he bears a reproach.   There is nothing in his life for which he should be laid hold of and accused justly, indicted, and found to be guilty.   No area of his life has in it a scandalous sin.   In fact, there is no ongoing sin in any area of his life that is not being continually dealt with before the Lord and has not brought any reproach upon him or the name of Christ.

这里的关键是在第 6 节和第 7 节，“他必须无可指责”这句话。这是一个一般性的陈述。在他的生活中，没有什么值得他责备的。在他的一生中，没有任何事情应该被公正地抓住和指控、起诉和认定有罪。他生活中没有一个领域有可耻的罪。事实上，在他生命的任何方面，没有一个持续的罪不是在主面前不断被处理的，也没有给他或基督的名带来任何羞辱。

That “above reproach” life falls into four categories, and we've been looking at these.   The first one is sexual morality, that is in the statement "the husband of one wife,” or “a one-woman man," and speaks not about his marital status as such but about his moral life, that he is totally and completely devoted in mind and body to the woman who is his wife.   He is a moral man in that area.

“无可非议”的生活分为四类，我们一直在研究这些类别。第一个是性道德，即在“一个妻子的丈夫”或“一个女人的男人”这句话中，它不是谈论他的婚姻状况本身，而是谈论他的道德生活，他在思想和身体上完全奉献给作为他妻子的女人。他在这方面是一个有道德的人。

Secondly, we said the category also of great importance in verse 6 is family leadership.   He demonstrates his leadership in the home by “having children who believe, not being accused of dissipation or rebellion.”

其次，我们说过在第 6 节中同样非常重要的类别是家庭领导。他通过“生孩子相信，而不是被指责为放荡或悖逆”来展示他在家庭中的领导能力。

Down in verse 9 you have another of the categories, and that has to do with his teaching skill.   He is to be able to hold fast to “the faithful word” and the teaching and with it “exhort with sound doctrine and refute those who contradict.”

在第 9 节中，你还有另一类，这与他的教学技巧有关。他要能够紧紧抓住“忠信的话语”和教导，并“用纯正的教义劝勉，驳斥那些反驳的人”。

So sexual morality, family leadership, and teaching skill are three of the four categories.   The other one, the one to which we look in verses 7 and 8, is that of his general character, his general character. And his character also must “be above reproach” and impeccable.   And what Paul gives us here in verses 7 and 8 falls into two categories: verse 7, what a pastor must not be; and verse 8, what a pastor must be. They are simple, straightforward characteristics.

因此，性道德、家庭领导和教学技巧是四类中的三类。另一个，我们在第 7 节和第 8 节中看到的那个，是他的一般品格，他的一般品格。他的品格也必须“无可非议”和无可挑剔。保罗在第7节和第8节中给我们的内容分为两类：第7节，牧师不可;第 8 节，牧师必须是什么样子。它们是简单、直接的特征。

First of all, let's look at verse 7 and pick up where we left off, what a pastor must not be.   “For the overseer” - elder, pastor – “must be above reproach as God's steward, not self-willed.”   That's the first one. That is to say, he's not in love with himself to the point where he is stubborn and arrogant.   We saw that last time.

首先，让我们看看第 7 节，从上次停下的地方继续，牧师一定不能成为什么。“因为监督”——长老、牧师——“作为上帝的管家，必须无可指责，而不是任性。这是第一个。也就是说，他并没有爱自己到倔强和傲慢的地步。我们上次看到了这一点。

Secondly, “not quick-tempered.” That has the idea of having a temper that bursts forth periodically.   Sort of a long-lasting, nurtured anger under the surface that bursts out when he is somehow thwarted in his efforts, or when somehow he is withstood in his desires when he doesn't get what he wants one way or another.   It shows up in hostility and anger. That kind of man is banned from the pastorate.

其次，“脾气不暴躁”。这有一种脾气会周期性爆发的想法。一种在表面之下长期培养的愤怒，当他的努力以某种方式受挫时，或者当他以某种方式没有得到他想要的东西时，他的欲望会以某种方式被抵挡时，这种愤怒就会爆发出来。它表现在敌意和愤怒中。这种人被禁止担任牧师。

And then we stopped last time with the third one, “not addicted to wine,” which translates the Greek word paroinos, literally having the idea the word oinos is a word for “wine”; para, “to be alongside” wine.   This requirement, by the way, is also given in 1 Timothy 3:3. There it says basically the same thing – “not being alongside wine.”   You'll notice in chapter 2 of Titus, verse 3, older women are not to be “enslaved to much wine.”   Back in 1 Timothy it talks about deacons not being given “to much wine” as well.   So we find that not only those in leadership but even those in the church as such, indicated by these “older women” in Titus chapter 2, are not to be the kind of people who are associated with wine.

然后我们上次停在第三个，“不沉迷于酒”，它翻译了希腊语单词 paroinos，字面意思是 oinos 这个词是“酒”的意思;para，“与”葡萄酒并肩作战。顺便说一句，提摩太前书 3：3 也给出了这个要求。“它说的基本上是一样的——”不与葡萄酒并驾齐驱“。你会注意到，在提多书第2章第3节，年长的妇女不应该“被很多酒所奴役”。回到提摩太前书，它谈到执事也没有得到“多酒”。因此，我们发现，不仅那些在领导层中的人，甚至那些在教会中的人，正如提多书第2章中这些“年长的妇女”所指出的，都不应该是那种与酒有关的人。

Now what does he mean by this?   Well it's important for us to understand it.   We could broaden our concept a little bit if we remember that in 1 Timothy 3 we also have another requirement which is the word “temperate,” nphalios.   It originally meant that he was “to abstain from wine.”   A temperate person was an abstainer from wine.   It came metaphorically to mean “circumspect, alert, or clear-headed.”   But the idea is the same. Anybody in spiritual leadership is to be clear-headed.   So never is he to be given over to anything that dulls the clarity of his mind.   Pastors, elders, are to be in control of their senses at all times.

现在他这是什么意思？嗯，对我们来说，理解它很重要。如果我们记得在提摩太前书 3 章中，我们还有另一个要求，即“温带”一词，我们可以稍微拓宽我们的概念，即 nphalios。它最初的意思是他要“戒酒”。一个节制的人是禁酒的人。它的隐喻意思是“谨慎、警觉或头脑清醒”。但想法是一样的。任何在属灵领导中的人都应该头脑清醒。因此，他永远不应该被任何使他头脑变得迟钝的事情所吞噬。牧师、长老们要时刻控制自己的感官。

Now people always ask, Does this mean that they never drank any wine at all?   And the answer to the question is, no, it doesn't mean that. They did drink wine in ancient times.   Wine was the common drink.   To be clear about it, and I'll try to summarize what I've written at great length in my Ephesians commentary on this issue, you couldn't drink the water without running some kind of risk.   Even today in third-world countries the first thing they tell you when you get off the plane is "Don't drink the water."   Water has the capability to nurture certain things that can infect your body - bacteria, etc. And so, generally speaking, water needs to be purified, and that was true in ancient times as well.

现在人们总是问，这是否意味着他们根本没有喝过任何酒？这个问题的答案是，不，这不是这个意思。他们在古代确实喝过酒。葡萄酒是常见的饮料。为了明确这一点，我将尝试在以弗所书关于这个问题的注释中详细总结我所写的内容，你喝水时不能不冒某种风险。即使在今天，在第三世界国家，当你下飞机时，他们告诉你的第一句话是“不要喝水”。水有能力滋养某些可能感染您身体的东西--细菌等。因此，一般来说，水需要净化，古代也是如此。

As a result of that, unless it was a clear, running stream somewhere, any kind of standing water would be potentially a health hazard. They drank the fruit of various kinds of, I should say the juice of various kinds of fruit.   It might be a citrus fruit; it might be something like a pear or an apple; very commonly it was grapes.   The common drink came from these fruits.

因此，除非某处是清澈的流水，否则任何类型的积水都可能危害健康。他们喝了各种水果，我应该说是各种水果的汁液。它可能是一种柑橘类水果;它可能是梨或苹果之类的东西;通常情况下是葡萄。常见的饮料来自这些水果。

Now to put that in perspective, you need to understand there was no refrigeration.   There was no refrigeration, and so any kind of juice standing in the heat of the Middle East, of course, would ferment.   And even a new wine, gleukos as the Greek word indicates, would ferment rather rapidly. Though it was sweet at the start, it wouldn't take long for it to turn.   Because of that, they took a number of precautions, the first of which was to mix the wine with water, as much as eight parts of water to one part of wine.   This, of course, acted almost as a disinfectant for the water, rather than a drinking of wine, because mixed eight to one there wasn't much there.   But the fermented wine with its disinfectant capability would purify the water, and so the water would be then more drinkable and less potentially harmful.

现在，要正确看待这一点，您需要了解没有冷藏。没有冷藏，所以在中东的炎热天气里，任何种类的果汁当然都会发酵。即使是一种新酒，希腊语中的 gleukos，也会发酵得相当快。虽然一开始很甜蜜，但没过多久就转机了。正因为如此，他们采取了一些预防措施，其中第一个是将酒与水混合，多达一份酒的八份水。当然，这几乎起到了水的消毒剂的作用，而不是喝酒，因为八比一的混合，那里没有太多。但具有消毒能力的发酵葡萄酒可以净化水，因此水将更易于饮用，潜在危害更小。

The second thing that they did was to boil it. They would take the wine that had fermented and they went through a boiling process.   This kind of wine probably comes from the Hebrew word, or is associated with the Hebrew word yayin, which basically refers to wine in the Old Testament but has the concept in the very word itself of “bubbling up.”   It's not the bubbling of the bubbly in the wine; it's the bubbling of the boiling process. And what they did was simply boil down the wine, which evaporated all of the alcohol content and evaporated all of the liquid, and they ended up with a paste, a thick paste, which by the way they would even spread on bread to use like a jam as we do today.   Now this thick paste could be contained in skins and kept that way, and at some point in time as a thick syrup could be squeezed out and remixed in its concentrated form with water and at that point would not have the property to ferment.   So that kind of wine from paste mixed with water would be non-alcoholic - wouldn't have any alcohol content.   The other kind, as I mentioned, would be that which was mixed with water, the alcohol content being diluted significantly so that you couldn't get drunk on it because your stomach couldn't hold what it would take to get you drunk because there was so much water mixed with it.   So they took some serious precautions.

他们做的第二件事是把它煮沸。他们会把发酵好的酒拿走，然后经过煮沸过程。这种酒可能来自希伯来语，或者与希伯来语 yayin 有关，它基本上指的是旧约中的酒，但在单词本身中却有“冒泡”的概念。这不是葡萄酒中起泡的冒泡;这是沸腾过程的冒泡。他们所做的只是简单地将葡萄酒煮沸，蒸发了所有的酒精含量并蒸发了所有的液体，最终他们得到了一种糊状物，一种浓稠的糊状物，顺便说一句，他们甚至会把它涂在面包上，像果酱一样使用，就像我们今天所做的那样。现在，这种浓稠的糊状物可以装在皮中并保持这种状态，并且在某个时间点，浓稠的糖浆可以被挤出并以浓缩形式与水重新混合，此时就不具有发酵的特性。因此，这种与水混合的糊状物制成的葡萄酒将是不含酒精的——没有任何酒精含量。正如我提到的，另一种是与水混合的，酒精含量被大大稀释，这样你就不会喝醉了，因为你的胃无法容纳让你喝醉的东西，因为其中混合了太多的水。所以他们采取了一些认真的预防措施。

Now wine today is not like that.   Wine today comes straight out of the fruit, particularly the grapes as most wine comes from that, and as it comes it is purposely fermented.   It is, that's the whole point of it, to make it somehow intoxicating to one level or another.   And it is consumed that way.   To mix wine with water would be a cardinal sin today. Anybody who is into wine would tell you that. That's what I've been told; I certainly don't know it first-hand.   But that's not what is done, and today you don't make wine out of concentrate; you make orange juice and grape juice in your kitchen out of it because you buy the little concentrated stuff and you mix it and that's what we do today.   But the kind of wine that we call wine today - rather than grape juice or fruit juice - the kind of wine that we have today is not the same as the kind that would normally be consumed in biblical times.

现在今天的葡萄酒不是这样的。今天的葡萄酒直接来自水果，尤其是葡萄，因为大多数葡萄酒都来自水果，并且在出现时是故意发酵的。这就是它的全部意义所在，让它以某种方式令人陶醉到一个或另一个层次。它是以这种方式消费的。在今天，将酒与水混合将是一种大罪。任何喜欢葡萄酒的人都会告诉你这一点。这就是我被告知的;我当然不是第一手资料。但事实并非如此，今天你不会用浓缩物酿造葡萄酒;你在厨房里用它做橙汁和葡萄汁，因为你买了一些浓缩的东西，然后混合，这就是我们今天所做的。但是，我们今天所说的那种酒——而不是葡萄汁或果汁——我们今天所拥有的那种酒与圣经时代通常饮用的那种酒不同。

So what then does it mean here when it says this person is to be m paroinos? – “not, not alongside wine.”   It really does mean, I think, what the NAS has translated, "not addicted to it."   Para means “to be alongside” – “not someone who is always alongside the wine, not someone who hangs around the wine.” And the intent of that concept here is a person who has some kind of addiction to this or some kind of need to indulge himself in this - to some degree of incapacitation, I'll put it that way.   He's not just drinking the mixed wine for the sake of quenching thirst.   Now remember, the climate in Israel is very much like Southern California.   In fact, they're almost identical parallels.   And it's hot and it's very dry there; it's an arid or semi-arid area.   And there was great amount of fluid needed because the body would lose its fluid. They didn't have air conditioning for the homes or anything like that, as you would well know, and consequently they put in a lot of fluids to just maintain their fluid level in their body. And it would be easy if they were drinking actual fermented wine to - all of them would be inebriated all of the time, particularly in the summer.   And so they would normally have this mixture, and they would use it for the quenching of thirst, or they would use this concentrate which couldn't ferment then when mixed with water, and they would drink that.

那么，当它说这个人要成为 m paroinos 时，它是什么意思呢？– “不，不和酒一起。”我认为，这确实意味着 NAS 翻译的“不沉迷于它”。Para 的意思是“与酒并肩作战”——“不是总是与酒并肩作战的人，不是在酒周围徘徊的人”。这个概念的意图是一个对这个有某种瘾的人，或者有某种需要沉迷于这个——在某种程度上丧失行为能力，我会这样说。他喝混合酒不仅仅是为了解渴。现在请记住，以色列的气候非常像南加州。事实上，它们几乎是相同的平行线。那里很热，而且非常干燥;这是一个干旱或半干旱地区。而且需要大量的液体，因为身体会失去液体。正如你所知，他们没有为家里提供空调或类似的东西，因此他们注入了大量的液体来维持体内的液体水平。如果他们喝的是真正的发酵酒，那就很容易了——他们所有人都会一直喝醉，尤其是在夏天。所以他们通常会有这种混合物，他们会用它来解渴，或者他们会使用这种浓缩物，当与水混合时，他们会喝它。

In either case the idea was to quench thirst and to provide some refreshment and enjoyment without bringing about some intoxication.   Quite the contrary to what people use wine for today, which is somehow to one degree or another to make them feel a little bit abnormal.

无论哪种情况，我们的想法都是解渴，提供一些提神和享受，而不会带来一些陶醉。与今天人们使用葡萄酒的目的完全相反，这在某种程度上让他们感觉有点不正常。

Now he says basically here that anybody who is a spiritual leader can't be involved in any of this kind of behavior, any kind of addiction to wine, any kind of coming alongside wine, any lingering around wine.   The implication being you're hanging around it, you're not just drinking it for the sake of quenching your thirst or the sake of the refreshment of it. You're hanging around it, you're alongside of it, it's a major part of your life, and it has some impact on your thinking.   The idea could be one who is a drinker, one who goes to the feast and hangs around the wine, one who goes to the tavern or the inn or the bar - places associated with drinking where there is potential for drunkenness, where there's potential for indiscretion, where there is a potential for losing control of yourself to the degree that you say things or do things that are inappropriate, where there is obviously the association with those who are drunkards and those who are sinners. Everybody knows that taverns and inns and bars, things like that in ancient times, were places of debauchery and iniquity.   No man who has any of that kind of stuff in his life is fit to be a pastor or an elder.

现在他基本上在这里说，任何精神领袖都不能参与任何这种行为，任何对葡萄酒的成瘾，任何与葡萄酒并驾齐驱，任何对葡萄酒的徘徊。言下之意是，你在它周围徘徊，你喝它不仅仅是为了解渴或提神。你在它周围徘徊，你与它并肩作战，它是你生活的重要组成部分，它对你的思维产生了一些影响。这个想法可以是一个酗酒的人，一个去参加宴会并围着酒闲逛的人，一个去酒馆、旅馆或酒吧的人——与饮酒有关的地方，那里有可能醉酒，有可能轻率行事，有可能失去对自己的控制，以至于你说了不恰当的话或做了一些不恰当的事情， 显然与那些酒鬼和罪人有联系。每个人都知道，酒馆、旅馆和酒吧，在古代，是放荡和罪恶的地方。没有一个在生活中拥有任何这种东西的人适合成为牧师或长老。

And when you bring that down into today's world, it's still true.   People who frequent bars, who drink as a normal course intoxicating beverages, who hang around - you know, the idea would be drink your wine and leave, don't hang around and hang around and keep drinking and keep drinking until you finally have inebriated yourself. Anybody who is at all involved in that kind of thing is unfit for ministry.

当你把它带到今天的世界时，它仍然是正确的。经常去酒吧的人，正常饮用令人陶醉的饮料的人，闲逛的人——你知道，这个想法是喝完你的酒然后离开，不要闲逛，闲逛，继续喝，继续喝，直到你最终喝醉了。任何参与这种事情的人都不适合事工。

But to take it a step further.   I think it is safe to say in the early church that the people who knew the Lord for the most part would drink the mixed wine with water, and the boiled and syrupy paste kind of reconstituted with water and not even deal with strong drink, which was a term for that which was unmixed at all.   So they did everything they could to stay free of any intoxicating level of imbibing.

但更进一步。我认为可以肯定地说，在早期教会中，大多数认识主的人会喝混合酒和水，而煮沸的糖浆糊状的酒会用水重组，甚至不处理烈性饮料，这是对完全未混合的饮料的术语。因此，他们竭尽全力避免任何令人陶醉的饮酒。

Now when you look at today, we have so many other opportunities that it isn't even necessary to get anywhere near alcoholic beverages.   We have so many other things; with refrigeration we can preserve every imaginable kind of thing and not have to worry about its fermentation. So as elders here at Grace Church and pastors through all the years that I've been here, we have all affirmed a total abstinence position and said none of us will ever drink any alcoholic beverage, any time, under any circumstance.   It's not necessary. And because the kinds of alcoholic beverages that we have today are not reconstituted, non-alcoholic, nor are they mixed with water sufficiently to dilute their force, we abstain from all of that.   That's been our position.   It's not necessary to drink that today, so why would we do it?

现在，当你看看今天时，我们有很多其他机会，甚至没有必要接近酒精饮料。我们还有很多其他东西;通过冷藏，我们可以保存所有可以想象到的东西，而不必担心它的发酵。因此，作为恩典教会的长老和我在这里工作的这些年来的牧师，我们都肯定了完全禁欲的立场，并说我们任何人在任何时候、任何情况下都不会喝任何酒精饮料。这没有必要。由于我们今天拥有的各种酒精饮料不是经过重组的、不含酒精的，也没有与水混合到足以稀释其力量，所以我们放弃所有这些。这就是我们的立场。今天没有必要喝那个，那我们为什么要这样做呢？

Another perspective is simply this: it tends to be potentially damaging to those who follow us.   You understand that?   Paul says in 1 Corinthians chapter 8, Romans chapter 14, I don't want to do anything that's going to cause another believer to stumble. And you can believe one thing for sure, that if people knew John MacArthur drank wine, they would say, "Well certainly, if he does it we can do it." And some of those people who say “because he does it I can do it” may end up being irresponsible, out of control, and, who knows, may even become alcoholics.   So I don't ever want to be in a position of setting a standard that's going to cause another brother to stumble, to fall into iniquity. And so Paul says “if I, if I eat meat and it makes my brother offend, I won't eat meat.   And if I drink a certain thing and it offends somebody, I won't drink.”

另一种观点很简单：它往往会对那些关注我们的人造成潜在的伤害。你明白吗？保罗在哥林多前书第8章，罗马书第14章说，我不想做任何会让另一个信徒绊倒的事情。你可以肯定地相信一件事，如果人们知道约翰·麦克阿瑟喝葡萄酒，他们会说，“当然，如果他这样做，我们就能做到。而那些说“因为他做到了，我就能做到”的人，最终可能会变得不负责任，失控，谁知道呢，甚至可能成为酗酒者。因此，我永远不想处于一个标准的位置，导致另一个弟兄绊倒，陷入罪孽。所以保罗说：“我若吃肉，惹得弟兄生气，我就不吃肉了。如果我喝了某种东西，它冒犯了某人，我就不会喝酒。

And then there are those weaker brothers - also an issue in those same texts - who would be offended by that, and so we have taken the position that is something we do not do at all.   Now there may be occasions when you're in a third-world country somewhere, and you're having a communion service and they serve real wine, that you may take a bit of it there because that's the necessary thing to do in that environment.   That would be the exception, obviously.

还有一些较弱的弟兄——这也是同一文本中的一个问题——他们会因此而感到冒犯，因此我们采取了我们根本不做的立场。现在，有时，当你在第三世界国家的某个地方，你正在举行圣餐仪式，他们提供真正的葡萄酒，你可能会在那里喝一点，因为这是在那种环境中必须做的事情。显然，这将是例外。

But what Paul is saying is no man who is at all irresponsible with regard to those things, which can potentiate drunkenness, has any business being in spiritual leadership.   Now let me elevate this thing a little bit more.   In Leviticus chapter 10 and verse 9 it was instructed that Aaron and all the high priests stay away from any alcoholic beverages.   In Proverbs chapter 31, verses 4 and 5, we are told explicitly that alcoholic beverages were not for kings and not for princes or rulers.   The point being this: anybody who is a priest, anybody who is a king, anybody who is a ruler is in a position where they are making very significant decisions that have implications for a wide range of people, and they don't want to be operating without full comprehension.   I'm confident that doesn't happen in our government, very confident.   One can only wonder what goes on after they have done things at the end of a long luncheon, in which they have imbibed and come up with some of the things that they come up with.

但保罗所说的是，对于那些可以加剧醉酒的事物，没有一个完全不负责任的人，在属灵领导方面没有任何意义。现在让我再提升一下这个东西。利未记第10章9节被指示亚伦和所有的大祭司要远离任何酒精饮料。在箴言第31章第4节和第5节，我们被明确告知，酒精饮料不是给君王的，也不是给君王或统治的。关键是：任何祭司、国王、统治者都处于一个位置，他们正在做出对广泛人群有影响的非常重要的决定，他们不想在没有完全理解的情况下运作。我相信这不会发生在我们的政府中，非常有信心。人们只能想知道，在漫长的午餐会结束时，他们做了什么，他们在午餐会中吸收并想出了一些他们想出的东西。

Aaron and the high priests - the kings, the princes, the rulers - were to abstain from anything that could in any way dull their senses.   And then there was that very wonderful and unique vow in the Old Testament according to Numbers chapter 6, verses 2 through 4, called the Nazarite vow.   The Nazarite vow is associated with people like Samson and Samuel and John the Baptist, but there were many, many Jews who took a Nazarite vow.   It was basically a vow of devotion or commitment to God that said, “I want to live at the highest level of self-denial.   I will be unconcerned about what I wear. I will be unconcerned about my looks, my hair and all of that, and I will touch neither wine nor strong drink.”   In other words, “I'm cutting myself off from the celebrating kind of life, and I want to live in a pure and simple and straightforward and disciplined devotion to God.”   John the Baptist was such a one - you can read about him in Luke 1:15 - who totally abstained from anything that would in any way potentiate alcohol disability.   And he stayed away from wine and strong drink altogether to be sure that he was living at the highest level.   That Nazarite vow, as I said, was probably taken by many, many Jews who chose to live at the highest level of dedication.

亚伦和大祭司——君王、首领、官长——要戒除任何可能使他们理智迟钝的事情。然后是旧约中根据民数记第 6 章第 2 节到第 4 节的非常奇妙和独特的誓言，称为拿细耳人的誓言。拿细耳人的誓言与参孙、撒母耳和施洗约翰等人有关，但有很多很多犹太人许下拿细耳人的誓言。这基本上是对上帝的奉献或承诺的誓言，上面写着：“我想生活在最高水平的克己中。我不会关心我的穿着。我将不关心我的外表、头发和所有这些，我既不会碰酒，也不会碰烈酒。换句话说，“我正在将自己与庆祝的生活隔绝，我想过一种纯洁、简单、直截了当、有纪律的对上帝的奉献。施洗约翰就是这样一个——你可以在路加福音 1：15 中读到他——他完全戒掉任何会以任何方式加重酒精残疾的事情。他完全远离葡萄酒和烈性酒，以确保他生活在最高水平上。正如我所说，拿细耳人的誓言可能是被许多选择以最高奉献水平生活的犹太人所接受的。

And then there is the interesting mention of Timothy, in 1 Timothy 5:23, where Paul says, “take a little wine for your stomach's sake.”   And it certainly seems to me that the fact that Paul had to tell Timothy to do that meant that it was against the grain of what Timothy's normal behavior was like.   He had to say take a little wine for medicinal purposes most likely because Timothy normally wouldn't take any.   If the Nazarites lived at that level, certainly those who were leaders in the church would live at that level.

然后，在提摩太前书 5：23 中，保罗提到提摩太，“为你的胃吃一点酒”。在我看来，保罗必须告诉提摩太这样做的事实确实意味着这违背了提摩太的正常行为。他不得不说，拿一点酒来药用，很可能是因为提摩太通常不会喝任何酒。如果拿细耳人生活在那个层次上，那么那些教会领袖当然也会生活在那个层次上。

So the man who is in spiritual leadership is not a man who is given to wine.   Not a man given to lingering beside his wine, being addicted to his wine, and all that goes with that.   And as you compare the other scriptures as well, the same statement is made with some differences, that the deacons are not to be near the “much wine” and the older women here in Titus. But I think the spirit of all of that is the same - whether you're an elder or a deacon or a person in the congregation, you avoid that which can intoxicate.

因此，在属灵领袖中的人不是一个被赐予酒的人。不是一个习惯于在酒旁流连忘返、沉迷于酒以及随之而来的人。当你也比较其他经文时，同样的说法也有一些不同，即执事们不应该靠近提多书里“多酒”和年长的妇女。但我认为所有这些的精神都是一样的——无论你是长老、执事还是会众中的人，你都要避开那些可能令人陶醉的事情。

Then fourthly, in verse 7, “not pugnacious.”   That is used only here and in 1 Timothy 3:3 and has the idea of simply of someone who hits you.   It's someone who punches you, basically.   The old lexicon says “a giver of blows” - somebody who uses his hand, fist, a stick, a rock to hit you.   Now apparently that was one way conflict was resolved in ancient times.   It's still a way, and most of us are a little more dignified than that.   We resolve conflict by more subtle means than vengeance.   But in 2 Corinthians 11 - kind of an interesting insight - Paul says to the Corinthians, 2 Corinthians 11:19, "For you, being so wise, bear with the foolish gladly."   In other words, “learn to bear with foolish people” - "for you bear with anyone if he enslaves you, if he devours you, if he takes advantage of you, if he exalts himself, or if he hits you in the face."   I mean, learn to live with it, it's just going to be that way.   There are some folks out there who go around hitting you in the face if they're upset at you, and that's the way it is.   But anybody who goes around punching people doesn't belong in spiritual ministry, obviously.

第四，在第7节，“不要好斗”。这句话只在这里和提摩太前书 3：3 中使用，并且只是指有人打你。基本上，是打你的人。古老的词典说“打击者”——用手、拳头、棍子、石头打你的人。现在显然，这是古代解决冲突的一种方式。这仍然是一种方式，我们大多数人都比这更有尊严。我们通过比复仇更微妙的手段解决冲突。但在哥林多后书 11 章中——一个有趣的见解——保罗对哥林多人说，哥林多后书 11：19，“因为你们既有智慧，就乐意容忍愚拙的人。换句话说，“学会忍辱愚昧的人”——“因为任何人若奴役你，吞噬你，占你便宜，高举自己，或打你的脸，你也要忍受。我的意思是，学会忍受它，它就会变成这样。有些人如果对你不高兴，就会到处打你的脸，就是这样。但显然，任何到处打人的人都不属于属灵事工。

Second Timothy 2:24 and 25 says that “the servant of the Lord must not fight” - must not strive.   Here is the idea of this self-willed quick-tempered or even alcohol-affected individual who resorts to physical violence. And it may well even include other forms of verbal violence, but primarily the idea of just lashing out.   Pelagius once wrote, "He cannot strike anyone who is a disciple of that Christ who being struck returned no answering blow."   There's no place for a fighter.   And there's no place for somebody who punches back, who hits back, who fights back - certainly not only with the fist but the spirit of a pugnacious person.   A spiritual leader is to resolve conflict peacefully, biblically, in a godly, gentle, meek, and humble manner.

提摩太后书 2：24 和 25 说，“耶和华的仆人不可争战”——不可争战。这是这个任性、脾气暴躁甚至酗酒的人诉诸身体暴力的想法。它甚至很可能包括其他形式的言语暴力，但主要是猛烈抨击的想法。伯拉吉乌斯曾经写道：“他不能击打任何基督的门徒，而基督的门徒被击打却没有回应的打击。没有战士的位置。没有一个反击、反击、反击的人的位置——当然不仅要用拳头，还要用好斗的人的精神。属灵领袖是和平地、合乎圣经地、以敬虔、温柔、温顺和谦卑的方式解决冲突。

Number five then, and the last one in verse 7, which is the negative aspect or what a pastor must not be – “not fond of sordid gain,” “not fond of sordid gain.”   Here again you have one word, a very interesting word, coming from two Greek words: aischros, which means “shameful”; and kerdos, which means “gain.”   Somebody who is “after personal gain shamefully.”   That is to say, he doesn't care how he makes money; he doesn't care how he aggrandizes himself; he doesn't care how he amasses material things.   He lacks integrity; he lacks honesty.   There is nothing wrong with paying the preacher, 1 Corinthians chapter 9, verses 11 and 14 say, “if you preach the gospel you should live of the gospel.”   What that means is not “you should live what you preach”; that's not the idea. What it means is, “if you preach, you ought to get your living from your preaching.”   That's what Paul is saying.   First Timothy 5:17 says “the elders that rule well are worthy of double honor, especially if they work hard in the word and doctrine.”   That's to be an understood fact.   We are to be paid for ministry if God so chooses; and not all pastors and elders have to be, but it's an option; it's available.   Paul says it's right.

然后是第五条，也是第7节的最后一个，这是消极的方面，或者说牧师不应该是——“不喜欢肮脏的利益”，“不喜欢肮脏的利益”。在这里，你又有一个词，一个非常有趣的词，来自两个希腊词：aischros，意思是“可耻的”;和 kerdos，意思是“收益”。一个“可耻地追求个人利益”的人。也就是说，他不在乎自己怎么赚钱;他不在乎他如何夸大自己;他不在乎他如何积累物质。他缺乏正直;他缺乏诚实。付钱给传道人并没有错，哥林多前书第9章11和14节说：“你们若传福音，就当奉福音而活。这意味着的不是“你应该按照你所宣扬的去生活”;这不是这个想法。这句话的意思是，“如果你传道，你就应该从你的传道中谋生。这就是保罗所说的。提摩太前书 5：17 说：“善于统治的长老配得双倍的荣耀，尤其是他们若在话语和教义上努力工作。这是一个可以理解的事实。如果上帝愿意，我们就应该得到事工的报酬;并非所有牧师和长老都必须如此，但这是一种选择;它是可用的。保罗说这是对的。

But we don't do it for money.   Peter says, 1 Peter 5:2, we do not do this “for sordid gain” - same concept. We're not in it for money. We don't do it for money. We can be remunerated, but it isn't because we want the money.   False teachers do it for money. They want money.   They seek the “sordid gain.”   Paul wrote to Timothy about that in chapter 6 of 1 Timothy: “godliness actually is a means of great gain when accompanied with contentment. We brought nothing into the world, we can't take anything out of it either.   So if we have food and covering, with these we shall be content.   But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and darkness, ruin and destruction, for the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many a pang.” Then this, “but flee from these things, you man of God.”   “Man of God” is a technical term for a pastor, an elder in a church, a preacher of the Word; it's a term used to describe the prophets of the Old Testament.   If you're one of those, flee the love of money.   Any man who is enamored by money will compromise himself and somehow will gain in a sordid way.   The man who is in spiritual leadership is not to be greedy. He is not to be indulgent, because he can be so easily corrupted.   He handles God's money.   If you have a man who is selfish and greedy and you put him in charge of the money in the church, you have a very volatile situation.

但我们这样做不是为了钱。彼得说，彼得前书 5：2，我们这样做不是“为了污秽的利益”——同样的概念。我们不是为了钱。我们不是为了钱而这样做。我们可以得到报酬，但这并不是因为我们想要钱。假教师这样做是为了钱。他们想要钱。他们寻求“肮脏的利益”。保罗在提摩太前书第6章写信给提摩太说：“敬虔其实是带来大益的手段，只要伴随着满足。我们没有给这个世界带来任何东西，我们也无法从中拿走任何东西。因此，如果我们有食物和遮盖物，我们就会满足于这些。但那些想致富的人会陷入诱惑、网罗和许多愚蠢和有害的欲望中，使人陷入毁灭和黑暗、毁灭和毁灭，因为对金钱的热爱是各种邪恶的根源，有些人因为渴望金钱而偏离了信仰，并遭受了许多痛苦。然后，“你这属神的人，要逃避这些事。“属神的人”是一个专业术语，指的是牧师、教会的长老、传道人;这是一个用来描述旧约先知的术语。如果你是其中之一，那就逃离对金钱的热爱吧。任何一个被金钱迷住的人都会妥协自己，并以某种方式以肮脏的方式获利。在属灵领袖中的人不应该贪婪。他不应该放纵，因为他很容易被腐蚀。他处理上帝的钱。如果你有一个自私贪婪的人，你让他负责教会的钱，你的处境就会非常不稳定。

Now the typical false teacher was just the opposite of the kind of person the pastor is to be.   The typical false teacher could be well described by the very terms that you have just gone over in Titus.   The typical false teacher was “self-willed, quick-tempered, addicted to wine, pugnacious, and loved money.”   That's why they were into it.   If you run into a false teacher, you find that: they are self-willed, self-motivated, self-directed, arrogant, and they get angry when anybody stands in their way.   They are those typical megalomaniacs who become furious when anyone thwarts their dream.   They very often are addicted to wine. They are into the good life.   They strike out and lash because they're basically not under the control of the Holy Spirit, and they do what they do for money.

现在，典型的假教师与牧师应该成为什么样的人正好相反。典型的假教师可以用你刚才在提多书中讲过的术语来描述。典型的假教师是“任性、脾气暴躁、嗜酒、好斗、爱财”。这就是他们喜欢它的原因。如果你遇到一个假教师，你会发现：他们任性、自我激励、自我指导、傲慢，当有人挡住他们的路时，他们就会生气。他们是那些典型的狂妄自大者，当有人阻挠他们的梦想时，他们就会变得愤怒。他们经常沉迷于葡萄酒。他们喜欢美好的生活。他们罢工和鞭打，因为他们基本上不在圣灵的控制之下，他们所做的事情是为了钱。

But that's not the kind of person you want leading in the church.   They had that in Crete with the false teachers.   Verse 10 calls them “rebellious...empty talkers, deceivers.” And at the end of verse 11, they do what they do “for the sake of sordid gain."   So they were experiencing the very kind of false teachers that are the opposite of what the requirement for a pastor is.

但这不是你希望在教会中领导的那种人。他们在克里特岛与假教师一起经历了这种行为。第10节称他们为“悖逆的......空话者，骗子。在第11节的结尾，他们做他们所做的事，“为的是污秽的利益”。因此，他们正在经历那种与对牧师的要求相反的假教师。

Now let's look at the positive side in verse 8, just ever so briefly.   The positive side is in verse 8.   On the other hand, here are six positives: “hospitable, loving what is good, sensible, just, devout and self-controlled.” This is what a pastor must be.   “Hospitable,” a Greek word philoxenos from two words: phileo, “to love”; xenos, “strangers” – “to love strangers” is what it means.   It's used also in 1 Timothy 3:2. It is an oft-repeated attribute of Christian character.   And we don't have the time this morning; had we the time, we could do a study of hospitality.   You find it in Romans 12:13, Hebrews 13:2; you find it over in 1 Peter 4:9 and in 1 Timothy 5:10. And what we mean by hospitality primarily, simply, in a general and somewhat leading sense - although it may have other implications - is that it is the idea of opening your life and your resources to people you don't know.   That's basically it.   And primarily, in the context of the early church, it had to do with other Christians.

现在让我们看看第 8 节中积极的一面，只是简单地说一下。积极的一面在第 8 节。另一方面，这里有六个积极因素：“热情好客、热爱美好、明智、公正、虔诚和自制。这才是牧师必须具备的样子。“好客”，一个希腊词 philoxenos 由两个词组成：phileo，“爱”;xenos，“陌生人”——“爱陌生人”就是这个意思。它也用在提摩太前书 3：2 中。这是基督徒品格中经常重复的属性。今天早上我们没有时间;如果我们有时间，我们可以研究热情好客。你可以在罗马书 12：13、希伯来书 13：2 中找到它;你在彼得前书 4：9 和提摩太前书 5：10 中找到了这一点。我们所说的热情好客主要意味着，简单地，在一般的和某种程度上引导的意义上——尽管它可能有其他含义——是向你不认识的人开放你的生活和资源的想法。基本上就是这样。首先，在早期教会的背景下，它与其他基督徒有关。

As I said earlier, bars and taverns and inns and places like that in the ancient world were despicable dens of sin and debauchery - very dangerous.   Robbers were there, and prostitutes were there.   And many believers, of course, traveled; they were on the road traveling, maybe for business.   Some of them were traveling because perhaps they were moving from church to church in ministry.   Some of them were traveling because they had been kicked out of their city under persecution, driven from their own homes and dispossessed of all that they had.   And so there was plenty of opportunity in the early church to open up your home and your food and your life and your clothing and your resources to meet the needs of people you didn't know.

正如我之前所说，在古代世界，酒吧、酒馆、旅馆和类似的地方是罪恶和放荡的卑鄙巢穴——非常危险。强盗在那里，在那里。当然，许多信徒也去旅行了;他们正在路上旅行，也许是为了生意。他们中的一些人正在旅行，因为也许他们要从一个教会搬到另一个教会进行事工。他们中的一些人之所以旅行，是因为他们在迫害下被赶出城市，被赶出自己的家园，并被剥夺了他们所拥有的一切。因此，在早期教会中，有很多机会可以打开你的家、你的食物、你的生活、你的衣服和你的资源，以满足你不认识的人的需要。

Hospitality is not having your friends over for dinner.   That's not hospitality in a biblical sense.   It's nice to do that, but in Luke chapter 12 - chapter 14 rather - our Lord said “when you have a dinner, don't invite your friends; invite the people you don't know.   Go out and find strangers and poor people and all of that.” And, He said, “people who can never pay you back, who have no resource to pay you back.”   That's the essence of loving strangers.   Opening your life, opening all your resources to anyone and everyone who is in need.   That's hospitality.   And that's to characterize this kind of man.   His life is an open book.   He is a generous man.   He gives anything and everything to anyone who has need.   The opposite of loving gain - he sees whatever he has as a means to meeting the needs of those he doesn't even know - generosity.

热情好客不是请你的朋友来吃饭。这不是圣经意义上的款待。这样做很好，但在路加福音第12章-第14章中，我们的主说：“你们吃饭的时候，不要请你们的朋友;邀请你不认识的人。出去寻找陌生人和穷人等等。而且，他说，“那些永远无法偿还你的人，他们没有资源来偿还你。这就是爱陌生人的本质。打开你的生活，向任何有需要的人开放你所有的资源。这就是热情好客。这就是这种人的特征。他的一生是一本打开的书。他是一个慷慨的人。他给任何有需要的人任何东西。与爱的利益相反——他将他所拥有的一切视为满足他甚至不认识的人的需求的手段——慷慨。

Secondly, he is to be characterized as “loving what is good.” That's a very simple thing.   Again a combination of two words: phileo and agathon, “to love what is good.”   Agathon or agathos, from which we get that old name Agatha, which means “good.” It means he's a lover of good men and a lover of good things.   You know, they say - and it's true - you can tell a lot by looking at a man's friends, can't you?   And you can tell a lot by looking at a man's life and seeing what he surrounds himself with.   Who and what are around the man?   Is he the kind of man who is involved with things that are good?   With people that are good?   What are his friends like?   Who are his friends?   Who does he associate with?   What does he do in his leisure time?   What does he pile around him in his world?   What is precious to him?   What is important?   Is it good?   Is it bad?   His heart responds to what is good, what is noble.

其次，他应该被描述为“爱好”。这是一件非常简单的事情。同样是两个词的组合：phileo 和 agathon，“爱美好的事物”。阿加顿或阿加索斯，我们从中得到了那个旧名字阿加莎，意思是“好”。这意味着他是一个好男人的爱好者，也是一个美好事物的爱好者。你知道，他们说——这是真的——你可以通过观察一个男人的朋友来了解很多东西，不是吗？通过观察一个人的生活并了解他周围的情况，你可以知道很多。这个人周围有谁和什么？他是那种涉足美好事物的人吗？和好人在一起？他的朋友是什么样的？他的朋友是谁？他和谁交往？他在闲暇时间做什么？他在自己的世界里堆满了什么？什么对他来说是珍贵的？什么是重要的？好不好？不好吗？他的心对善良、高尚做出反应。

I suppose the best summation of this kind of man is given in Philippians 4:8 where it says, "Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute [or report], if there's any excellence, if there's anything worthy of praise, let your mind dwell on these things."   A lover of what is true, what is honorable, what is right, what is pure, what is lovely, what is of good report, a lover of things that are excellent - you can tell so much about a person by what he loves, by what he involves himself with, and by who he loves and who he associates with.   Devoted to what is right.   Praises worthy people.   Praises wort hy actions.   His heart responds to what is excellent.

我想腓立比书4章8节对这种人最好的总结是这样说的，“弟兄们，凡是真实的，凡是可敬的，凡是正义的，凡是纯洁的，凡是可爱的，凡是好名声的，若有优越的，若有值得称赞的，你们的心思要思念这些事。一个热爱真实、光荣、正确、纯洁、可爱、好名、优秀事物的热爱者——你可以通过一个人所爱、他所参与的事情、他所爱的人和他与谁交往来来了解一个人。致力于正义。赞美有价值的人。赞美有价值的行为。他的心对优秀事物做出反应。

Thirdly, in verse 8, “sensible.”   This is another one of those compound words that takes two words in the Greek: the word   phronm, meaning “mind”; and the word sz, “to save.” And the Greeks used to say “he is a man who has saving thoughts,” or “he's right minded.”   In other words, he's in control of his mind, and his thoughts are redeemed thoughts; they're saved thoughts.   They're delivered from the mundane and the earthy and the base.   He rescues his mind out of the gutter, you might say.   And also he lifts his mind above the trivial, the passing, the frivolous - not a clown, not a jokester, not a jester, not frivolous, but a man with a sure and a steady wisdom, a man with a cool mind, unimpassioned, careful in judgment, thoughtful, wise, profound, deep with a disciplined mind.   First Timothy 3:2 translates the same word “prudent.”   It's a form of wisdom, of disciplined wisdom.   This is the kind of man to be a pastor.

第三，在第8节，“明智”。这是希腊语中的另一个复合词，在希腊语中包含两个词：phronm 这个词，意思是“思想”;和 sz 这个词，“拯救”。希腊人曾经说过“他是一个有拯救思想的人”，或者“他思想正直”。换句话说，他控制着自己的思想，他的思想是被救赎的思想;它们是得救的思想。他们是从平凡、朴实和卑鄙中解脱出来的。你可能会说，他把自己的思想从阴沟里救了出来。他还把自己的思想提升到琐碎的、过往的、轻浮的事物之上——不是一个小丑，不是一个开玩笑的人，不是一个小丑，不轻浮，而是一个有坚定和稳定智慧的人，一个头脑冷静、不慷慨、谨慎判断、深思熟虑、睿智、深刻、深沉、有纪律的头脑的人。提摩太前书 3：2 翻译了同一个词“谨慎”。这是一种智慧，一种有纪律的智慧。这就是成为牧师的那种人。

And then the fourth one is “just,” dikaios, the New Testament word for “righteous.”   It describes conduct that meets God's standard.   He's a man whose life is approved by God.   It's a legal term indicating that the divine verdict on his life is positive.   God looks at him and says “this man is right; this man is good; this man is righteous; this man meets My standard.”   He's a man whose life is approved by God.   That qualification alone would be enough to describe the man, wouldn't it?   Because that would cover everything else.   If God approves of him, that's enough.   He's right with God.   He is known as a man whom God approves of because he lives according to divine standards.

第四个是“义人”，dikaios，新约中“义人”的意思。它描述了符合上帝标准的行为。他是一个生命得到上帝认可的人。这是一个法律术语，表明神对他生命的判决是积极的。上帝看着他说：“这个人是对的;这个人很好;这个人是正义的;这个人符合我的标准。他是一个生命得到上帝认可的人。光是这个资格就足以描述这个人，不是吗？因为这将涵盖其他一切。如果上帝认可他，那就足够了。他对上帝是对的。他被称为上帝认可的人，因为他按照神圣的标准生活。

And then it adds - and these two words are very often partners in the New Testament, such as 1 Thessalonians 2:10 - it adds, "righteous,” “devout."   That's the word for “holy,” not the word hagios, but hosios, which also means “holy.” It means “pure, unpolluted, free from any stain of sin.”   Here we are back to that stainless life again, “above reproach.”   In every area of his life - everywhere you look - every area of his life is exemplary; there's no stain of sin there.

然后它又增加了——这两个词在新约中经常是搭档，比如帖撒罗尼迦前书 2：10——它又增加了“义人”、“虔诚”。这是“圣洁”的意思，不是 hagios 这个词，而是 hosios，它的意思是“圣洁”。它的意思是“纯洁、无污染、没有任何罪恶的污点”。在这里，我们又回到了那种“无可非议”的纯洁生活。在他生活的每一个领域——无论你在哪里——他生活的每一个领域都是模范;那里没有罪的污点。

You say, "Well these things, this is pretty - I mean, are there people like this?”   If you look at their life closely, can you find people who don't have their life stained with sin?"   Of course, no one is free from sin, but sin committed and sin confessed and sin dealt with and sin that doesn't scandalize the church.   Yes, yes, Christians can live like that by God's grace and mercy and power of the Spirit.

你说，“嗯，这些东西，这很漂亮——我的意思是，有这样的人吗？如果你仔细观察他们的生活，你能找到那些没有被罪玷污的人吗？当然，没有人能免于罪，但犯了罪，认罪了，处理了罪，罪不会使教会感到羞耻。是的，是的，基督徒可以靠着神的恩典、怜悯和圣灵的能力过这样的生活。

One lexicon translated this word "devout," hosios, as “supremely holy.”   Now it's a wonderful word.   It has to do with a life that is utterly set apart from sin, a life that is pure in its very character.   In fact, in Acts 2:27 it calls the Messiah "Thy holy one," and it uses the word hosios.   So this level, and I only point that illustration out to let you know it's a high level of holiness, not lower than say hagios, in case some of you who know that word we’re asking.   It's used in Acts 13:35, Hebrews 7:26, and even Revelation 16:5 when referring to the Lord Jesus Christ.   It has to do with being holy.   The man is right before God - that's God's judgment. He is holy in the way he lives, and that's man's judgment.   We look at his life and we say “yes, there is no stain there.”

一个词典将这个词“虔诚”hosios翻译为“至高无上的圣洁”。现在这是一个美妙的词。它与一种与罪完全分开的生活有关，一种在品格上是纯洁的生命。事实上，在使徒行传 2：27 中，它称弥赛亚为“你的圣者”，并使用了 hosios 这个词。所以这个层次，我只是为了让你知道这是一个高度的圣洁，不低于圣洁，以防你们中的一些人知道我们所问的这个词。它在使徒行传 13：35、希伯来书 7：26 甚至启示录 16：5 中提到主耶稣基督时都使用过。这与圣洁有关。人在神面前是对的——这是神的审判。他的生活方式是圣洁的，这是人的判断。我们看着他的生活，我们说“是的，那里没有污点。

And then lastly, the sixth qualification, “self-controlled,” literally “restrained.”   He's a man who has control of his life. And I want to speak to this issue for a moment. I hear all the time people say, "Look, we need to have a lot of accountability.   You need accountability.” We hear about some pastor who fell into sin and we say, "Well, he didn't have any accountability.   Well, he needed to have accountability. If he had accountability, he'd be all right."   Let me tell you something, folks.   There's a place for spiritual accountability. There's no question we need friends and partners and co-laborers in the ministry to rub up against us and to help us to walk before the Lord as we should.   But I want you to know something, if a man cannot control his life in righteousness and holiness when he's absolutely all alone and by himself, he doesn't belong in a pastorate.   If he is the kind of person that has to have a committee walking around hanging on to his clothes, he doesn't belong in the pastorate.   If the man is controlled from the outside, he is unqualified if he's not controlled on the inside.

最后，第六个资格，“自制”，字面意思是“克制”。他是一个掌控自己生活的人。我想谈谈这个问题。我经常听到人们说，“看，我们需要有很多问责制。你需要问责制。我们听到一些牧师陷入罪中，我们说：“好吧，他没有任何责任。好吧，他需要承担责任。如果他有责任，他就没事了。伙计们，让我告诉你们一件事。精神责任有一个地方。毫无疑问，我们需要事工中的朋友、伙伴和同工来摩擦我们，并帮助我们按我们应该的样子走在主面前。但我想让你知道一些事情，如果一个人在绝对孤独和独自一人时无法在公义和圣洁中控制自己的生活，那么他就不属于牧师。如果他是那种必须让一个委员会在他的衣服上走来走去的人，那么他就不属于牧师。如果这个人被外部控制，如果他没有被内部控制，他就没有资格。

You can't follow me around 24 hours a day.   If I'm so fragile as your pastor that I have to have people looking over my shoulder 24 hours a day, then I shouldn't be your pastor; because if there isn't a commitment to godliness on the inside that holds in check my life, it is fruitless for you to control me from the outside and expect me to minister to you as if I was controlled from the inside.   I hear that all the time, "Well, you know, if he only had accountability and the problem was he didn't have any accountability."   I don't, I don't see it that way.   I understand there's a place for accountability, but I also know that if a man wants to sin, he can find the time and place to do it.   And if it isn't in his heart to be holy, I don't care what you do on the outside of that man, it isn't going to keep him from failing.

你不能一天 24 小时关注我。如果我像你们的牧师一样脆弱，以至于我必须让人们一天 24 小时在我的肩膀上看着我，那么我就不应该成为你们的牧师;因为如果内心没有对敬虔的委身来控制我的生命，那么你从外面控制我，期望我像从里面控制一样服事你，是徒劳的。我经常听到这样的话，“好吧，你知道，如果他只有问责制，问题是他没有任何问责制。我不这么认为，我不这么认为。我知道问责是有的，但我也知道，如果一个人想犯罪，他可以找到时间和地点去犯罪。如果他心中不圣洁，我不在乎你在那个人的外表上做了什么，这不会阻止他失败。

The character of a pastor comes from the inside.   He is “self-controlled,” egkrats, he has control of his life.   He does not need to be policed.   You can send him all by himself to the farthest corner of the world and he'll walk with God in the integrity of his heart, if nobody knows who he is, because that's the kind of man he is.   He has the grace of God in his life to the degree that he is mature and he can apply it in dealing with the temptations of life.   The general character for one who is a pastor, as you can see, is very, very demanding – very, very demanding.

牧师的品格来自内心。他是“自制的”，egkrats，他可以控制自己的生活。他不需要被监管。你可以把他一个人送到世界最遥远的角落，如果没有人知道他是谁，他就会以内心的正直与上帝同行，因为他就是这样的人。他在生活中拥有上帝的恩典，直到他成熟的程度，他可以应用它来应对生活的试探。正如你所看到的，牧师的一般品格是非常、非常苛刻的——非常、非常苛刻。

And when men in the pastorate and the ministry do sin, serious consequences fall.   First Timothy 5:20, "Those who continue in sin rebuke in the presence of all so that the rest also may be fearful of sinning."   Public rebuke to an elder who sins, a pastor who sins, is fitting.

当牧师和事工中的人犯罪时，严重的后果就会降临。提摩太前书 5：20，“那些在众人面前常在罪中的人，要责备，好叫其余的人也惧怕犯罪。公开责备一个犯罪的长老，一个犯罪的牧师，是合适的。

Now you say, "Well the standards are so high for his general character, why is this so?"   Here's the answer.   Because that's how God wants you to live.   Did you know that?   God wants you to be “not self-willed, not quick-tempered, not involved with wine, not pugnacious, not fond of sordid gain.” He wants you to be “hospitable, love what is good, sensible, just, devout and self- controlled,” and that's why He wants your leaders to be that because how are you going to get to that point if you don't have somebody to follow?   It isn't that these people are to be different than everybody else; they are to be what everybody else is to be.   That's what leadership is all about.   Luke 6:40, "And when a man is fully discipled, he will be like his teacher."   The standard is high because God wants his flock to be holy, even as He is holy.

现在你说，“嗯，他的一般性格标准如此之高，为什么会这样？这是答案。因为这就是上帝希望你过的生活。你知道吗？神要你“不任性，不暴躁，不嗜酒，不好斗，不贪污”。他希望你“热情好客，热爱良善、理智、公正、虔诚和自制”，这就是为什么他希望你的领袖成为那样的人，因为如果你没有人跟随，你怎么能达到那个地步呢？这并不是说这些人要与其他人不同;他们要成为其他人应该成为的样子。这就是领导力的意义所在。路加福音 6：40，“人既完全门徒，就必像他的老师一样。标准很高，因为上帝希望他的羊群是圣洁的，就像他是圣洁一样。

So, that leaves us only with one other thought on this text and that is to discuss the matter of his being skilled as a teacher. And we'll do that in two weeks, next week is Christmas service.   Let me close with a quote.   Reading through Lectures to My Students by Spurgeon we find this, "If a pastor were called to an ordinary position and to common work, common grace might perhaps satisfy him.   Though even then it would be an indolent satisfaction.   But being elect to extraordinary labors and called to a place of unusual peril, he should be anxious to possess that superior strength which alone is adequate to his station.   His pulse of vital godliness must beat strongly and regularly.   His eye of faith must be bright.   His foot of resolution must be firm.   His hand of activity must be quick.   His whole inner man must be in the highest degree of sanity.   It is said of the Egyptians that they chose their priests from the most learned of their philosophers, and then they esteemed their priests so highly that they chose their kings from them.   We require to have for God's ministers the pick of all the Christian host, such men indeed that if the nation wanted kings they could not do better than elevate them to the throne.   For some work, we choose none but the strong. And when God calls us to ministerial labor we should endeavor to get grace that we may be strengthened into fitness for our position and not be any mere novices carried away by the temptations of Satan to the injury of the church and our own ruin.   We are to stand equipped with the whole armor of God, ready for feats of valor not expected of others.   To us, self-denial, self-forgetfulness, patience, perseverance, long-suffering must be everyday virtues and who is sufficient for these things?   We had need live very near to God if we would approve ourselves in our vocation."   Let's bow in prayer.

因此，这给我们留下了关于这段经文的另一个想法，那就是讨论他作为教师的技能问题。我们将在两周内完成，下周是圣诞礼拜。让我引用一句话来结束。读到司布真（Spurgeon）给学生的讲座，我们发现，“如果一位牧师被呼召到一个普通的职位和共同的工作中，共同的恩典也许会满足他。尽管即使那样，这也是一种懒惰的满足。但是，他被选中从事非凡的工作，被召唤到一个非常危险的地方，他应该急于拥有只有这种力量才能胜任他的职位。他充满活力的敬虔的脉搏必须强烈而有规律地跳动。他的信仰之眼必须是明亮的。他的决心必须坚定。他的行动必须很快。他的整个内在人必须处于最高程度的理智中。据说埃及人从最有学问的哲学家中挑选祭司，然后他们非常尊敬他们的祭司，以至于他们从他们那里选出了他们的国王。我们要求上帝的仆人从所有基督徒中挑选出来，这些人确实是这样的人，如果国家想要君王，他们除了将他们提升到王位之外，别无他法。对于某些工作，我们只选择强者。当神呼召我们从事服事工作时，我们应该努力获得恩典，使我们能够得到力量，适合我们的职位，而不是成为任何被撒旦的诱惑所迷惑的新手，伤害教会和我们自己的毁灭。我们要装备上帝的全副军装，准备好完成别人所不期望的英勇壮举。对我们来说，克己、忘我、忍耐、坚持、忍耐一定是日常的美德，谁才足以做到这些呢？如果我们愿意在我们的圣召中认可自己，我们就必须住在离上帝很近的地方。让我们鞠躬祈祷。

Father, as we think about the required character for pastor, we are reminded again that this is because this is the required character for all Your people, and it's fitting, Lord, that having discussed all of this we now stand before the Table of our Lord in which we remember His death for us.   For it is here that we are confronted again with the need to examine our own lives and ask if we are the leadership and the people that You desire us to be.   Lord, this is a time for heart examination. As the apostle Paul said, "Let a man examine himself and then let him eat and drink."

天父，当我们思考牧师所需的品格时，我们再次被提醒，这是因为这是您所有子民所必需的品格，主啊，在讨论了所有这些之后，我们现在站在主的餐桌前，我们记住祂为我们而死，这是合适的。因为正是在这里，我们再次面临审视自己生活的需要，并询问我们是否是你希望我们成为的领袖和人民。主啊，这是心脏检查的时候。正如使徒保罗所说：“人要省察自己，然后吃喝。

Father, we want to be the kind of pastors and leaders that You want us to be.   And this people wants in the depths of their heart to be the people You want them to be.   But, Lord, we stumble and we are battling all the time against our unredeemed human flesh to do what the longing of our new nature desires.   And, Lord, we have come to this Table to say thank You for the death of Christ, thank You for what He has provided for us, and again to confess our sin in need of forgiveness.   We thank You that His blood goes on cleansing us from all sin.   Lord, as we come this morning to this Table to partake, may we not do it in an unworthy way, but may we do it with a broken and a contrite spirit.   May we say, "Lord, this is what we want to be."

天父，我们想成为你希望我们成为的那种牧师和领袖。而这个人在内心深处希望成为祢希望他们成为的人。但是，主啊，我们跌倒了，我们一直在与我们未救赎的人肉争战，以做我们新本性的渴望所渴望的。主啊，我们来到这张桌子前，为基督的死感谢你，为他为我们准备的一切感谢你，并再次承认我们需要赦免的罪。我们感谢你，他的宝血继续洗净我们所有的罪。主啊，当我们今天早上来到这张桌子前领受时，愿我们不要以不配的方式去做，而是以破碎和痛悔的精神去做。愿我们说：“主啊，这就是我们想要成为的样子。

Thank You for preserving us, Lord.   Thank You for redeeming us, and now make us what You want us to be.   May what was begun the moment of our faith in Christ, what was begun, as it were, when we stood at the feet of the, at the foot of the cross, what was started there moved to fulfillment as we move day by day in the power of Your Spirit and Your Word.

主啊，感谢你保护我们。感谢你救赎我们，现在让我们成为你希望我们成为的样子。愿我们信主的那一刻开始的，就像我们站在十字架脚下时开始的，当我们站在十字架脚下时，在那里开始的，随着我们在圣灵和话语的大能中日复一日地前进，实现了。

Now, Lord, we pray that as we come we might not only remember what Christ has done for us but what He longs to produce in us.   The work that He began there, which will go on until we're glorified. And may this be a time for us to renew the very pledge and promise we made when we were first saved and repented of sin and submitted to Christ.   May we do that all over again, repenting of our sin and affirming obedience to our Christ.

主啊，现在，我们祈求，当我们来的时候，我们不仅能记住基督为我们所做的，而且能记住他渴望在我们里面产生的东西。他在那里开始的工作，将持续下去，直到我们得荣耀。愿这是我们更新我们第一次得救、悔改罪和顺服基督时所作的承诺和应许的时候。愿我们重新做一次，悔改我们的罪，并确认顺服我们的基督。