Let us help you discover some of China's most popular attractions. This time: The Temple of Heaven. The Temple of Heaven is the most holy of Beijing Imperial temples. It was where the Emperor came every winter solstice to worship heaven and to solemnly pray for a good harvest.
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星期二, 九月 30, 2008
星期一, 九月 22, 2008
面对兵临城下的希西家
一、 面对兵临城下的希西家（代下32:1-23）
【代下32:1】 这虔诚的事以后，亚述王西拿基立来侵入犹大，围困一切坚固城，想要攻破占据。【代下32:2】 希西家见西拿基立来，定意要攻打耶路撒冷，【代下32:3】 就与首领和勇士商议，塞住城外的泉源。他们就都帮助他。【代下32:4】 于是有许多人聚集，塞了一切泉源，并通流国中的小河，说，亚述王来，为何让他得着许多水呢？【代下32:5】 希西家力图自强，就修筑所有拆毁的城墙，高与城楼相齐。在城外又筑一城，坚固大卫城的米罗，制造了许多军器，盾牌。【代下32:6】 设立军长管理百姓，将他们招聚在城门的宽阔处，用话勉励他们，说，【代下32:7】 你们当刚强壮胆，不要因亚述王和跟随他的大军恐惧，惊慌。因为与我们同在的，比与他们同在的更大。【代下32:8】 与他们同在的是肉臂，与我们同在的是耶和华我们的神，他必帮助我们，为我们争战。百姓就靠犹大王希西家的话，安然无惧了……【代下32:18】 亚述王的臣仆用犹大言语向耶路撒冷城上的民大声呼叫，要惊吓他们，扰乱他们，以便取城。【代下32:19】 他们论耶路撒冷的神，如同论世上人手所造的神一样。【代下32:20】 希西家王和亚摩斯的儿子先知以赛亚因此祷告，向天呼求。【代下32:21】 耶和华就差遣一个使者进入亚述王营中，把所有大能的勇士和官长，将帅尽都灭了。亚述王满面含羞地回到本国，进了他神的庙中，有他亲生的儿子在那里用刀杀了他。【代下32:22】 这样，耶和华救希西家和耶路撒冷的居民脱离亚述王西拿基立的手，也脱离一切仇敌的手，又赐他们四境平安。【代下32:23】 有许多人到耶路撒冷，将供物献与耶和华，又将宝物送给犹大王希西家。此后，希西家在列邦人的眼中看为尊大。
希西家的祷告
【赛37:14】 希西家从使者手里接过书信来，看完了，就上耶和华的殿，将书信在耶和华面前展开。【赛37:15】 希西家向耶和华祷告说，【赛37:16】 坐在二基路伯上万军之耶和华以色列的神阿，你，惟有你，是天下万国的神。你曾创造天地。【赛37:17】 耶和华阿，求你侧耳而听。耶和华阿，求你睁眼而看。要听西拿基立的一切话，他是打发使者来辱骂永生神的。【赛37:18】 耶和华阿，亚述诸王果然使列国，和列国之地变为荒凉。【赛37:19】 将列国的神像都扔在火里，因为它本不是神，乃是人手所造的，是木头，石头的，所以灭绝它。【赛37:20】 耶和华我们的神阿，现在求你救我们脱离亚述王的手，使天下万国都知道惟有你是耶和华。
1. 何人？
2. 何时？
3. 何地？
4. 何事？
a) 亚述王要做什么？
b) 希西家做了哪些预备？5件
5. 如何？
a) 结果如何？【代下32:21-23】
6. 为何？
a) 为何与首领和勇士商议？
b) 为何塞了一切泉源？
c) 为何修筑所有拆毁的城墙？
d) 为何设立军长管理百姓？
e) 为何勉励他们？
f) 为何祷告？
7. 发现了一位什么样的神 / 主耶稣 / 圣灵？
8. 有罪要避免吗？
9. 里面有对主的赞美吗？
10. 有什么祷告可以学习的吗？
11. 有应许可认领吗？
12. 有榜样要效法吗？
13. 有命令要服从吗？
14. 有知识要学习吗？
15. 有什么警告要注意的吗?
16. 您有什么应用？
星期日, 九月 21, 2008
行走祷告
左手的五个手指提醒我们五个重要的、我们可以去祷告的地方。
政府所在地
我劝你第一要为万人恳求、祷告、代求、祝谢，为君王和一切在位的，也该如此，使我们可以敬虔、端正、平安无事地度日。《提摩太前书2:1-2》
左手的拇指代表政府部门所在地。有时候政府部门压抑了他们的人民。至少，政府部门确实对人们的日常生活、观点以及未来的计划有巨大影响。当政府不按照基督教原则的标准运行时，压抑成为一种生活方式，像乌云一样遮住了今天或明天的任何真正的、持久的希望。
当我们走过我们关注的群体所所居住的社区时，我们要在法院、律法学校、警察局、政府官员的住所和办公室、各政党的办公室等地方祷告。《圣经》命令基督徒要特别为那些当权者祷告。
祈祷政府部门要公平、正直地治理他们的人民。请求'至高的立法者'（上帝），拯救这些法官、律师、警察、总统、首相和其他政府官员。向我们'公义的大法官'（上帝）祈求，让公正以正义的杖来治理，让公正像泉水那样从权贵们的大理石宫殿里流淌到被忽视的人们居住的贫民窟里。祈求我们的'救世主'救赎这些统治者和被统治的人，用赞美的衣服替换压抑的心境。
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教育场所
教养孩童，使他走当行的道，就是到老他也不偏离。《箴言22:6》
左手的食指提醒我们到教育场所去祷告。有人说无论谁掌握了儿童和青年人的心思，他就掌握了国家的未来。也有人说教师的影响是永恒的，其深远是无人能测的。
学校是普及文化的地方。教育机构通常给儿童和青年人灌输反对上帝真理的意识形态――无神论、共产主义、和假宗教。离开了上帝，知识就使无神论、共产主义、万物有灵论、各种宗教信仰的混合、佛教、兴都教和伊斯兰教等的车轮永远转着，把人们束缚在黑暗中。
在小学、中学、大学和职业学校范围里祷告，祈求主救赎在这些地方教书的人的心。为那些穿着制服、背着书包的学童祷告；为聚在午餐桌前的大学生们祷告。祈祷这些教育机构能够成为彰显上帝的真理的地方。
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商业区
你们存心不可贪爱钱财，要以自己所有的为足。因为主曾说："我总不撇下你，也不丢弃你。"《希伯来书13:5》
左手的中指表示需要到商业区去祷告。贪爱钱财是万恶之根。当追求钱财成为最重要的事时，无论获得的手段是诚实的还是不诚实的，钱财都变成堡垒了。众所周知，社会上绝大多数不公平的事都源于富人压迫穷人。商业和其他交易场所常常是强大的堡垒，使人们看不见耶稣基督真理的光芒。
穿过市场、经过商店、公司、旅馆、饭店、银行和货币兑换处时，祈祷主救赎这个社会，让社会的公平盛行起来；祈祷富人不再压迫穷人。祈求众人的主为买主和卖主、富人和穷人创造崭新的心；祈求万物的继承者让人们知道，�要成为能够满足他们一切的供给者、维持者、救赎者
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宗教场所
你要尽心、尽性、尽力爱耶和华你的神。《申命记6:5》
左手的无名指提醒我们到宗教场所去祷告。宗教和文化相互深深地交织在一起。一般仪式和宗教仪式、宴会和节庆、术士和丹药、男性神灵和女性神灵都规定、控制和指挥着很多人的生活方式。无休止的无知行为既没有给永生带来保证，又不承认对救世主的需要。对假神的敬拜使人们看不到这个真理：耶稣是道路、真理和生命。
祈祷这些人能够亲眼看到，除了耶稣基督以外谁也不能拯救他们；祈祷主所憎恨的偶像崇拜将被推翻和毁灭；祈祷这些人能够反过来敬拜唯一永生的真神。祈求耶稣，那'罪人的朋友'，来医治这片土地和人民，赐天家给所有跟随�的人，让他们永远与�（他们的救主）同在；祈求仁慈宽宏的天父释放圣灵，引导每一颗心来敬拜�。
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公众聚集的场所
这样，你们不再作外人和旅客，是与圣徒同国，是神家里的人了。《以弗所书2:19》
左手的小手指代表公众聚集的场所。我们无需费尽，就能找到人们聚集交谈的地方。每个社区都有一些地方供人们聚在一起进行公共活动。市场、茶馆、公园、公共汽车站、火车站、人行道上、水龙头边，美容院、敬拜场所、邻里的社团、电影院和夜总会都是充满活力的中心，也是流言和闲话散布的地方。
祈求'生命的道'（耶稣）赎回这些地方，这样聚在这里的人就会参与谈论主的道。祈祷这些人会用他们的语言和行为荣耀主。祈求主，我们的居所，来改变每个社区。祈祷每个社区都被救赎，每个人都与圣徒同为蒙赎之民。
为我所居住的城市祷告
【耶29:7】 我所使你们被掳到的那城，你们要为那城求平安，为那城祷告耶和华。因为那城得平安，你们也随着得平安。
Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.'
【箴11:11】 城因正直人祝福便高举。却因邪恶人的口就倾覆。
Through the blessing of the upright a city is exalted, but by the mouth of the wicked it is destroyed.
【耶10:11】 你们要对他们如此说，不是那创造天地的神，必从地上从天下被除灭。
'Tell them this: 'These gods, who did not make the heavens and the earth, will perish from the earth and from under the heavens.' '
【林前10:19】 我是怎么说呢？岂是说祭偶像之物算得什么呢？或说偶像算得什么呢？
Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything?
【林前10:20】 我乃是说，外邦人所献的祭，是祭鬼，不是祭神。我不愿意你们与鬼相交。
No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons.
真理的圣灵来带来聚会
【林前14:26】 弟兄们，这却怎么样呢？你们聚会的时候，各人或有诗歌，或有教训，或有启示，或有方言，或有翻出来的话。凡事都当造就人。
What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.
【弗5:19】 当用诗章，颂词，灵歌，彼此对说，口唱心和的赞美主。
Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord,
【弗5:20】 凡事要奉我们主耶稣基督的名，常常感谢父神。
always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.
【弗5:21】 又当存敬畏基督的心，彼此顺服。
Submit to one another out of reverence for Christ.
【约14:26】 但保惠师，就是父因我的名所要差来的圣灵，他要将一切的事，指教你们，并且要叫你们想起我对你们所说的一切话。
But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.
【约16:13】 只等真理的圣灵来了，他要引导你们明白（原文作进入）一切的真理。因为他不是凭自己说的，乃是把他所听见的都说出来。并要把将来的事告诉你们。
But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.
虚心的人有福了
【可6:1】 耶稣离开那里，来到自己的家乡。门徒也跟从他。
Jesus left there and went to his hometown, accompanied by his disciples.
【可6:2】 到了安息日，他在会堂里教训人。众人听见，就甚希奇，说，这人从哪里有这些事呢？所赐给他的是什么智慧？他手所作的是何等的异能呢？
When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. 'Where did this man get these things?' they asked. 'What's this wisdom that has been given him, that he even does miracles!
【可6:3】 这不是那木匠吗？不是马利亚的儿子，雅各，约西，犹大，西门的长兄吗？他妹妹们不也是在我们这里吗？他们就厌弃他。（厌弃他原文作因他跌倒）
Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph, Judas and Simon? Aren't his sisters here with us?' And they took offense at him.
【可6:4】 耶稣对他们说，大凡先知，除了本地亲属本家之外，没有不被人尊敬的。
Jesus said to them, 'Only in his hometown, among his relatives and in his own house is a prophet without honor.'
【可6:5】 耶稣就在那里不得行什么异能，不过按手在几个病人身上，治好他们。
He could not do any miracles there, except lay his hands on a few sick people and heal them.
【可6:6】 他也诧异他们不信，就往周围乡村教训人去了。
And he was amazed at their lack of faith. Then Jesus went around teaching from village to village.
Victor: 主家乡的人因为不懂和从背景看人，就拒绝了主给他们带来的福分。
【可10:14】 耶稣看见就恼怒，对门徒说，让小孩子到我这里来，不要禁止他们。因为在神国的，正是这样的人。
When Jesus saw this, he was indignant. He said to them, 'Let the little children come to me, and do not hinder them, for the
【可10:15】 我实在告诉你们，凡要承受神国的，若不像小孩子，断不能进去。
I tell you the truth, anyone who will not receive the
Victor: 要谦卑象小孩子，不懂就不懂
【太5:3】 虚心的人有福了，因为天国是他们的。
'Blessed are the poor in spirit, for theirs is the kingdom of heaven.
【太5:4】 哀恸的人有福了，因为他们必得安慰。
Blessed are those who mourn, for they will be comforted.
【太5:5】 温柔的人有福了，因为他们必承受地土。
Blessed are the meek, for they will inherit the earth.
Victor: 天国是虚心人的
不听道的原因是因为源头不同
不听道的原因是因为源头不同
【约8:37】 我知道你们是亚伯拉罕的子孙，你们却想要杀我。因为你们心里容不下我的道。
I know you are Abraham's descendants. Yet you are ready to kill me, because you have no room for my word.
【约8:38】 我所说的，是在我父那里看见的。你们所行的，是在你们的父那里听见的。
I am telling you what I have seen in the Father's presence, and you do what you have heard from your father. '
【约8:39】 他们说，我们的父就是亚伯拉罕。耶稣说，你们若是亚伯拉罕的儿子，就必行亚伯拉罕所行的事。
'Abraham is our father,' they answered. 'If you were Abraham's children,' said Jesus, 'then you would do the things Abraham did.
【约8:40】 我将在神那里所听见的真理，告诉了你们，现在你们却想要杀我。这不是亚伯拉罕所行的事。
As it is, you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things.
【约8:41】 你们是行你们父所行的事。他们说，我们不是从淫乱生的。我们只有一位父就是神。
You are doing the things your own father does.' 'We are not illegitimate children,' they protested. 'The only Father we have is God himself.'
【约8:42】 耶稣说，倘若神是你们的父，你们就必爱我。因为我本是出于神，也是从神而来，并不是由着自己来，乃是他差我来。
Jesus said to them, 'If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me.
【约8:43】 你们为什么不明白我的话呢？无非是因你们不能听我的道。
Why is my language not clear to you? Because you are unable to hear what I say.
【约8:44】 你们是出于你们的父魔鬼，你们父的私欲，你们偏要行，他从起初是杀人的，不守真理。因他心里没有真理，他说谎是出于自己，因他本来是说谎的，也是说谎之人的父。
You belong to your father, the devil, and you want to carry out your father's desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.
【约8:45】 我将真理告诉你们，你们就因此不信我。
Yet because I tell the truth, you do not believe me!
【约8:46】 你们中间谁能指证我有罪呢？我既然将真理告诉你们，为什么不信我呢？
Can any of you prove me guilty of sin? If I am telling the truth, why don't you believe me?
【约8:47】 出于神的，必听神的话。你们不听，因为你们不是出于神。
He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God.'
不明白是因为不能听43
不能听是因为"你们父的私欲，你们偏要行"44
你不信我，是因为我讲真理 46
胜败不在乎你们，乃在乎神
【代下20:15】 他说，犹大众人，耶路撒冷的居民，和约沙法王，你们请听。耶和华对你们如此说，不要因这大军恐惧惊惶。因为胜败不在乎你们，乃在乎神。
【代下20:16】 明日你们要下去迎敌，他们是从洗斯坡上来，你们必在耶鲁伊勒旷野前的谷口遇见他们。
【代下20:17】 犹大和耶路撒冷人哪，这次你们不要争战，要摆阵站着，看耶和华为你们施行拯救。不要恐惧，也不要惊惶。明日当出去迎敌，因为耶和华与你们同在。
胜败不在乎你们，乃在乎神
【代下20:15】 他说，犹大众人，耶路撒冷的居民，和约沙法王，你们请听。耶和华对你们如此说，不要因这大军恐惧惊惶。因为胜败不在乎你们，乃在乎神。
【代下20:16】 明日你们要下去迎敌，他们是从洗斯坡上来，你们必在耶鲁伊勒旷野前的谷口遇见他们。
【代下20:17】 犹大和耶路撒冷人哪，这次你们不要争战，要摆阵站着，看耶和华为你们施行拯救。不要恐惧，也不要惊惶。明日当出去迎敌，因为耶和华与你们同在。
Victor
282-2475
星期四, 九月 18, 2008
The 5 Questions In Business Slogans Writing
The 5 Questions In Business Slogans Writing
A good business slogan can make the difference between a growing company and a warehouse full of products that aren't selling. In a world with as much communication and information as ours has, the short easy to digest phrase that explains your business is a perfect way to sell business to customers. However, you can't just sit down and think of the shortest, cutest phrase a go with it. There are a number of questions you should ask as you investigate the right business slogans for your company:
1. Who? The first task of business slogans is to make people think of whom you are. If your slogan doesn't adequately create a sense of identity for your company then it can't begin to start driving people your direction. Because your company name will always be associated with your slogan (such as "Maxwell House: Good to the last Drop") there is no need to use the name as part of the phrase. However, the phrase should have something to do with your product so clearly that it becomes synonymous with your company name.
2. Why Us? There is no business so unique that it doesn't have competitors. Not only can a good business slogans help people discover that they want or need your service, but it can also help them see why they need you and no one else. What is different or better about your company? You have to be more clever because no one likes to feel bullied into a product. So your business slogans can't be something like "We are better than them". That just looks empty and boastful. However the GIECO slogan "15 minutes or less" shows in a more hidden way that they are faster than other competitors. That makes people want to choose them. Find a way to make your business slogans show not only who you are, but also what advantage you have.
3. Why Now? Procrastination is a business owner's enemy. You don't want to set people up to think that just knowing about your company is good enough. They need to contact you, and they need to do it NOW. You aren't using business slogans to bring you business next year. If you don't have current business going on - you won't get to next year. Business slogans that encourage people to understand that your service is available now and they should take advantage of it as soon as possible is a slogan that can build a quick start for a business. A company offering stock advice that uses the slogan "Tomorrow's ideas today" does a good job in bringing people to the understanding that timeliness is part of the process.
4. Why Them? People don't' like to feel that they are interchangeable with everyone else on the planet. They are more likely to frequent businesses with business slogans that makes them feel that the business was tailor made for them. By appealing to the universal ego and sense of self we all have, business slogans can draw a very dedicated group of customers. Think of all the top slogans and their endless sense of self appeal. "You deserve a break today" says McDonald's. "Have the time of your life" reports a cruise line company. Its all about YOU. Ensuring your slogan has an appeal at a personal level can really bring a group of people to your doors who have been longing to see places that want to serve their needs.
5. Why Not? Finally, people want to feel like there is nothing inherent standing in their way as they venture into your business. Remember, marketers have one of the hardest jobs in the world - separating people from their money! They do it by encouraging people to go to a business, then telling them there is no reason why they shouldn't buy or use services. What could happen? The market asks, and people respond. A business slogan that gives people the confidence to go forward has a much better change of succeeding in today's market. As the Nike business slogan which caused millions of people to spend over $100 on a pair of sneakers for teenagers said, "Just do it."
Answering these questions will help your business slogans to bring people to your business and ensure that you keep asking the important questions like "When am I ready to open a second store!"
Josh's Friend's opinion regarding Divorce, Remarriage and qualification for church leadership
Divorce, Remarriage, and Qualifications for Church Leadership
(elders/pastors and deacons)
I am writing this paper specifically to seek a biblical answer concerning the question of unmarried and remarried leaders in the church. But in order to do that, first we must seek an answer concerning the broader question of divorce and remarriage as it relates to all Christians.
- My conclusion is that the Bible teaches that a believer can justly initiate a divorce and become remarried when their spouse has committed sexual immorality and thereby broken the marriage covenant. To do so is not sin.
- Also, when a believing spouse is deserted by an unbelieving spouse, they can also justly initiate a divorce and become remarried. To do so is not sin.
My biblical support for these positions is in the appendix at the end of the paper.
So, according to the above conclusions, your friend rightly allowed his unbelieving wife to divorce him, and he is "not enslaved" to this marriage (1 Corinthians
But even if he can be remarried can he still continue as a leader in the church?
Also, if he is not married, can he still continue as a leader in the church?
1 Timothy 3:2
"Therefore an overseer must be above reproach, the husband of one wife [literally: "a man of one woman" or "a one-woman man"], sober-minded, self-controlled, respectable, hospitable, able to teach…."
- What does Paul mean?
Can church leaders be unmarried?
Paul writes that a church leader must be "the husband of one wife" or literally "a man of one woman/a one-woman man." Does this mean that every leader must be married?
- Paul was unmarried. But some speculate that it is likely that he was married once and later widowed. Therefore, they think Paul's command is that every church leader must have been either only once married and later widowed/divorced or presently married only once.
- If Paul had been previously married, then your friend is free to continue leading in church since he also was once married.
- Also, if Paul had been previously married, then your friend is free to be remarried while continuing to lead. Paul says in 1 Corinthians 9:5 "Do we not have the right to take along a believing wife, as do the other apostles and the brother of the Lord and Cephas?" If Paul had been previously married, then he is saying here that he also has the right to be remarried and not be disqualified from apostolic leadership as a husband of more than one wife. Yet, though Paul had the right, he chose not to exercise his right. So, if Paul was once married, your friend clearly has the right himself, like Paul, to be remarried to a believer.
- If Paul was not married before, then clearly church leaders do not have to be married. Therefore, again, your friend does not have to be married.
- But most likely interpretation is that Paul is not even addressing the issue of whether or not church leaders have to be married. What Paul is saying is that those that are married should be "the husband of one wife" or "a man of one wife." He is not saying that all leaders have to be married.
- Conclusion: Christians in general and church leaders specifically do not have to be married (1 Corinthians 7:1). Yet, in general, it is the normal and good idea for most adult believers to be married. And if they are to seek marriage, they must marry another believer (Genesis
Divorced Leaders?
§ Is Paul teaching here that church leaders can not divorce?
o We have already concluded that there is a just divorce for a Christian that is not a sin. But is Paul setting a higher standard here for leadership, even though their divorce was not a sin?
§ This verse does not directly address the topic of divorce since one could divorce and never remarry and still have only ever been "a husband of one wife."
§ Conclusion: according to this verse, being divorced does not necessarily disqualify one from church leadership.
Remarried Leaders?
- Is Paul teaching that church leaders can not remarry?
- We have already established that for Christians, both remarriage after the death of a spouse or remarriage after a just divorce are allowed. Remarriage in these circumstances is not a sin. Yet if "the husband of one wife" means no remarriage, then Paul is again setting a higher standard here for leadership.
- Interpreting "the husband of one wife" as no remarriage seems unlikely. If this past action was not a sin for Christians, it seems unlikely that it would disqualify someone from Christian leadership.
- As well, if Paul had meant to clearly establish "no remarriage" as a non-negotiable standard for church leadership, he had clear Greek words with which he could have chosen to express this. Instead he used an unclear, more ambiguous phrase.
- All the other requirements for church leadership that Paul lists are all present character qualities, behaviors, or skills. Being divorced or remarried is a past action which has ended. If sin was involved, that sin could be forgiven. No other past sin is said to disqualify someone from leadership, not even murder, in which Paul himself was at least indirectly involved (Acts 7:58; 8:1). Paul is focusing on present character qualities, behaviors, and skills, so it seems unlikely that he is speaking about a past action here.
- Conclusion: Paul is not teaching that church leaders can not be remarried. Then what does Paul mean?
- Polygamy?
- Some believes Paul is referring to polygamy � that no church leader can have more than one wife at a time. Those who interpret Paul this way claim that this requirement was necessary because polygamy was common among Jews and Gentiles of Paul's day. But this seems unlikely because:
- This would imply that there was a double standard concerning polygamy. That is, non-leaders can be a polygamist but leaders can not be. But in fact, polygamy is a sin for all Christians.
- As well, in 1 Timothy 5:9 Paul speaks about the requirements that a widow must meet in order to be financially supported by the church. He says she must be "the wife of one husband" or "a woman of one man." This is the exact same grammatical construction that Paul uses in 1 Timothy 3:2. If this means "polygamy," Paul is saying that widows can not be officially supported if they once had more than one husband at the same time. But while men having more than one wife at the same time may have been more common in Paul's day, a women having more than one husband at the same time was definitely not common. Therefore, it seems highly unlikely that Paul is making a stipulation against women having been a polygamist at some time. But if this phrase does not mean "polygamy" in 5:9, then it also does not mean "polygamy" in 3:2.
- Conclusion: Paul does not mean "polygamy." But then, what does Paul mean?
A husband of faithful character
§ The best interpretation of Paul's meaning here is that he is describing a character quality, not whether or not one has been remarried or has been a polygamist. Being a "one-woman man" emphasizes that the man is a faithful husband causing his present marriage to be a strong, stable, and godly marriage.
§ This seems to fit Paul's list of requirements which is focused on present and ongoing character, actions, and skills, and not on past and completed actions or failures.
§ Instead of focusing on a black-and-white rule of "never remarried," Paul is setting in place a standard which requires spiritual discernment. On one hand, a man might never have been divorced or remarried, but still not be in character a very faithful, loving, and stable husband � that is, not "a one-woman man." On the other hand, another man might be remarried, but in his present character and behavior show all the evidence of being a faithful, loving, and stable husband � that is, he is "a one-woman man."
§ Conclusion: whether married or not, divorced or not, remarried or not, a church leader must be the kind of man who is a faithful, loving husband or would be a faithful, loving husband if he were married.
§ Therefore, your friend � whether he remains unmarried or not � can continue to lead in the church if he has the character of a faithful, loving husband.
Appendix
Divorce and Remarriage
Note: the translation I used is The English Standard Version while words in brackets [example] are my own interpretive addition
Deuteronomy 24:1-4
"When a man [within the people of God] takes a wife [within the people of God] and marries her, if then she finds no favor in his eyes [hates her] because he has found some indecency in her [something about her he does not like], and he writes her a certificate of divorce and puts it in her hand and sends her out of his house, and she departs out of his house, and if she goes and becomes another man's wife, and the latter man hates (Hebrew verb: sawnay) her [because there is something about her he does not like] and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter man dies, who took her to be his wife, then her former husband, who sent her away, may not take her again to be his wife, after she has been defiled, for that is an abomination before the LORD. And you shall not bring sin upon the land that the LORD your God is giving you for an inheritance."
- This verse is clearly not referring to divorcing a wife because she has committed adultery. The clear command in that circumstance was found Deuteronomy 22:22 where the death penalty was prescribed for adultery. ("If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman. So you shall purge the evil from
Malachi 2:13-16
"And this second thing you do. You cover the LORD's altar with tears, with weeping and groaning because He no longer regards the offering or accepts it with favor from your hand. But you say, 'Why does He not?' Because the LORD was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. Did He not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. So guard yourselves in your spirit, and let none of you be faithless to the wife of your youth. For the man [within the people of God] who hates (Hebrew verb: sawnay) and divorces, says the LORD, the God of Israel, covers his garment with violence, says the LORD of hosts. So guard yourselves in your spirit, and do not be faithless."
- Here, Malachi is commenting on the very practice that we see represented in Deuteronomy 24. Wives within the people of God were being faithful to their marriage covenant (not committing adultery), yet husbands within the people of God still grew to dislike their wife ("hates") and divorced them for that reason. While in Deuteronomy 24, this practice was neither clearly endorsed nor condemned, here in Malachi, the LORD clearly condemns this practice as sinful ("you have been faithless"). From these verses, we can see that the Old Testament taught that it was sinful and unjustified to initiate the breaking of the marriage covenant for any reason other than the committing of adultery by the other spouse. It also shows that the same practice committed among the people of God in Moses' time (about 1500 B.C.) was still occurring in Malachi's time (about 500 B.C.)
Matthew 5:31-32
Jesus said, "It was also said, 'Whoever [among God's people] divorces his wife, let him give her a certificate of divorce.' But I say to you that everyone who divorces his wife except on the ground of sexual immorality, makes her commit adultery. And whoever marries a divorced woman commits adultery."
- Here, as part of the Sermon on the Mount, Jesus addresses the very practice that Malachi 2 addressed: sinful and unjustified divorce between two members of the people of God. As in the rest of the Sermon on the Mount, Jesus contrasts His own teaching � the true teaching of the Word � with the legalistic spirit and tradition of the Jewish religious leaders of His day. Jesus affirms the teaching of Malachi: members of God's people seeking divorce in any circumstance except for their spouse's adultery is sinful. Not only is seeking the divorce sinful, it also causes more sin. The faithful wife would have continued to be faithful to her husband. But since he wrongly divorced her, she is put in a position of needing to remarry � as particularly in that day it was difficult for a woman without a husband to support herself. Likewise, whoever marries her marries a woman who was wrongly divorced and should rightly still be married to her first husband. Some interpret Jesus to mean that when a believer is wrongly divorced by their spouse, then for the believer to remarry is adultery. I do not think this is Jesus' is teaching here. Instead, He is elaborating on the sinfulness of the husband who was responsible for initiating the divorce. He is responsible not only for his own action, but also responsible for the impact of his actions. I think one of Jesus' main points in the Sermon on the Mount is to contrast the legalistic letter of Jewish tradition with the true spirit of biblical teaching. The Jewish teachers used the Bible to justify their divorce practice while Jesus showed that their practice was contrary to the spirit and true meaning of God's Word. The issue of divorce is just one of His examples of this contrast. [In other words, the Jewish teaching said: "It is okay to lust because I am not actually committing adultery." Or "It is okay to hate and be angry because I am not actually murdering." Or "It is okay to cause my faithful wife to marry another man because the law allows me to divorce her." Jesus exposed these teachings as false and contrary to God's Word.]
Matthew 19:3-9 "And the Pharisees came up to Him and tested Him by asking, 'Is is lawful [for members of the people of God] to divorce one's wife for any cause?' He answered, 'Have you not read that He who created them from the beginning made them male and female, and said, 'Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh'? So they are no longer two but one flesh. What therefore God has joined together, let no man separate.' They said to Him, 'Why then did Moses command one to give a certificate of divorce and to send her away?' He said to them, 'Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.'"
- Again, Jesus is responding to the Jewish practice of the day of husbands within the people of God divorcing their wives for unjustified reasons ("for any cause"). Jesus again establishes that their practice is contrary to the meaning and spirit of God's Word. God's intent is for marriage to be lasting and permanent. The regulation of unjustified divorce (for reasons other than adultery) in Deuteronomy 24 was not meant to sanction this practice of divorce with the people of God. Instead, it was a concession given because of the hardness of their heart in order to prevent even more sin. Jesus says clearly that the only justified and unsinful divorce and remarriage involving two believers is when your spouse has broken your marriage covenant through committing sexual immorality. When a member of the people of God remarries after wrongly divorcing their spouse, they are committing adultery. Jesus clearly teaches that you are not sinning when you remarry after rightly divorcing your spouse (after they have committed sexual immorality).
Mark
"And He said to them, 'Whoever divorces his wife and marries another commits adultery against her, and is she divorces her husband and marries another, she commits adultery."
Luke 16:18
Jesus said, "Everyone who divorces his wife and marries another, commits adultery, and he who marries a woman divorced from her husband commits adultery."
- These parallel passages to the Matthew passages in Mark and Luke do not have the exception clause ("except for sexual immorality"). To reconcile this difference, there are two choices. One, the exception clause in Matthew does not refer to remarriage but only to divorce or it only refers to breaking off an engagement and later marrying someone else. Therefore in this interpretation, Matthew, Mark, and Luke all teach that remarriage after any divorce is sinful. Or, two, the exception clause is assumed in Mark and Luke as pointing out the exception in Mark and Luke was not in keeping with the authors' purpose at that point in their narratives. On the one hand, number one seems unlikely as the logic and the grammar of the sentence in Matthew 19 seems to say that remarriage is allowed after a divorce on the grounds of sexual immorality. On the other hand, number two seems to be based on what was most likely an assumed consensus of the day among the Jews. Since the Old Testament Law actually commanded that the adulterer be stoned and not merely divorced, all Jews would have recognized the seriousness of adultery. In this mindset, if the covenant of marriage was not ended through the stoning of the spouse, at least it would be ended through the divorcing of the spouse, thereby at least partially upholding the severe penalty for which the Old Testament called.
- Since we can not ignore the exception clause in Matthew, I believe the second interpretation is correct. Therefore, Jesus teaches uniformly in Matthew, Mark, and Luke that initiating divorce and remarriage by a believer is only lawful when the spouse has committed sexual immorality.
1 Corinthians 7:10-15, 39
"To the married [believers] I give this charge (not I, but the Lord [Jesus]): the [believing] wife should not [take the initiative to] separate [divorce] from her [believing] husband (but if she does [take the initiative and divorce her husband], she should remain unmarried or else be reconciled to her husband), and the [believing] husband should not [take the initiative to] divorce his [believing] wife.
To the rest [of you believers who are married to unbelievers] I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not [take the initiative to] divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not [take the initiative to] divorce him….But if the unbelieving partner [takes the initiative and] separates [divorces], let it be so. In such cases the brother or sister is not enslaved. God has called you to peace….A wife is bound to her husband as long as he lives [and is still her husband � that is, not divorced lawfully]. But if her husband dies, she is free to be married to whom she wishes, only in the Lord."
- In the first sentence, Paul says he is repeating the Lord Jesus' explicit teaching concerning divorce and remarriage between two believers, the teaching that He gave during His earthly ministry. Since Matthew, Mark, and Luke just established for us what this teaching is, we can assume that Paul's statement in this first sentence also assumes Matthew's exception clause for sexual immorality. [Among others, this is Calvin's interpretation here: "When teachers intend to deal with something briefly, they teach in a general way, and exceptions are dealt with in detailed, as well as more inclusive and yet precise discussions." John Calvin The First Epistle of the Apostle Paul to the Corinthians, trans. John W. Fraser (Grand Rapids: Eerdmans, 1960), 145] Therefore, Paul also teaches that a believer can justly initiate divorce and remarriage when their spouse commits adultery. And therefore, Paul also teaches that believers should not initiate divorce with a believing spouse for any other reason, because any other reason would be unjust. But, if they do initiate divorce unjustly, they should not be remarried, because to do so would be further sin and adultery. This is also what Jesus taught. Instead, Paul says these believers should either seek to be reconciled with their believing ex-spouse or they should remain unmarried. If the one who initiated the divorce refuses to be reconciled, even after a process of church discipline, eventually they will be considered as an unbeliever. Then the circumstance would not longer be considered as a believer married to a believer but a believer married to an unbeliever. Paul considers this circumstance next.
- In the second sentence, Paul gives his own apostolic teaching concerning those married to unbelievers. The implication is that, during His earthly ministry, Jesus never gave an explicit teaching concerning believers married to unbelievers. This was probably because Jesus' ministry was only to the Jews, who were all already technically members of the people of God and would only marry other Jews. Paul's teaching is that believers should stay married with unbelievers if the unbeliever is willing. (Though if the unbelieving spouse commits adultery, this would again be just grounds to divorce them.) But, if the unbelieving spouse wants to divorce the believer unjustly, even though the believer has been faithful, the believer should agree to the divorce for the sake of peace. Paul says that, unlike a marriage to another believer, when an unbelieving spouse initiates the divorce, the believing spouse is "not enslaved" to this marriage and is free to remarry. Desertion by an unbelieving spouse � like adultery by a spouse � allows a believer the freedom to divorce and remarry. These would be lawful divorces causing the two people to no longer be considered husband and wife in the sight of God.
Other Circumstances
- What should be done with an unjust divorce initiated by a believer (or when a believing spouse has been unjustly divorced by a believer) when one or both have already remarried?
- If still unmarried, reconciliation or singleness should be pursued. But when one or both is remarried, the sin of wrongful remarriage should be confessed and repented of as a future course of action, but the new marriage(s) should not be broken as the past sin has been forsaken and cleansed. Another divorce and return to the old marriage would be adding additional sin.
- What should be done when a believing spouse commits adultery and is justly divorced by their believing spouse � can the adulterer remarry?
- The adulterer has been justly divorced. The adulterer must confess and repent. The adulterer must first seek reconciliation with his/her spouse. But the offended spouse can justly refuse a return to their marriage and can also justly be remarried. The repentant adulterer should continue to seek reconciliation and a return to their marriage until the spouse has remarried. At that point, the former spouse is now the spouse of another person and the repentant adulterer is now free to remarry.
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