Lesson 05 “Qualifications
for Leaders” 1 Timothy 3:1-13
ID:
Inductive Questions (Asking the text questions like who, what, where, when,
why, & how?”)
CR:
Cross References (Comparing Scripture to Scripture, understanding the vague by
the clear.)
WS: Word Study
(Understanding definition, theological meaning, and usages in other passages.)
The WORD: What does the Bible say?
Context: Read 1 Timothy
2:8-3:16 to understand the context of this passage. Then read 1 Timothy3:1-13 in a more literal
or more dynamic version
than you usually use.
The elders and deacon descriptions have lists of words
that make great word studies, but don’t get so caught up with the “trees” of
the individual characteristics that you miss the “forest” of the general
character described. The fact that the
list in Titus is not exactly the same indicates the list is more of a general
description. (Eight parallel
translations are provided for you to compare below.)
1. ID/WS: (3:1) How does
verse one describe the work of a bishop (episkopē)?
2. ID: (3:5-6, 12) What kind of leadership experience is
expected? Why is it so important? What does this indicate about what an elder
does?
3. ID: (3:6-7) What are two ways that Satan can attack an
elder?
4. ID: (3:8-10) Which
of these characteristics are in both lists?
Are the ones listed only for elders more difficult to achieve or
especially unique to the elder’s functions?
5. ID/CR: (3:9) What is
meant by “holding the mystery of
the faith with a pure (katharos) conscience”? (1
Timothy 1:5; 3:9, 13; Hebrews 3:14)
6. ID: (3:13) What is the promise to deacons (diakonos) who serve
well? (Deacons should memorize this verse.)
7. ID: (3:1-13) What general observations can you make about
these characteristics? What stands out
as most noteworthy from these lists? (Titus
1:5-9)
The WALK: What should I do?
1. Which qualifications are you particularly challenged
by? Do you remember the Lord working in
your life to advance your sanctification in any of these areas?
2. What prevents you from serving or leading in your
church? What areas of serving or
leadership in the church do you aspire to?
Why?
3. What qualifications for elders and deacons do you think
are often overlooked or minimized?
4. What applications can you make to your life from these
two ways Satan attacks elders?
5. CSBI: How does a belief that the Bible is
the revelation of God affect the way we think and use it?
Going Beyond: What areas of theology are touched on in this
passage?
The Bible (Bibliology) God (Theology Proper)
The Father (Paterology)
The Lord Jesus Christ (Christology)
The Holy Spirit (Pneumatology)
Man (Anthropology)
Salvation (Soteriology)
The Church (Ecclesiology)
Angels & Satan (Angelology)
Future Things (eschatology)
THE WORD OF GOD
The next three articles deal with
revelation. Article III defines what we mean when we say that the Bible is
revelation and not merely a witness to revelation, as is affirmed by the
neo-orthodox theologians. Article IV considers the use of human language as a
vehicle for divine revelation. Article V
notes the way in which the revelation of God unfolds progressively throughout
Scripture so that later texts more fully expound the earlier ones. In these
articles the framers of the Statement guard against any view which would lessen
the unique nature of the Bible as God’s written revelation or negate the
teaching of some parts of it by appeal to other parts
ARTICLE
III: REVELATION
We affirm that
the written Word in its entirety is revelation given by God.
We deny that the Bible is merely a witness to
revelation, or only becomes revelation in encounter, or depends on the
responses of men for its validity.
Both the affirmation and denial of Article III have
in view the controversial question of the objective character of divine
revelation in Scripture. There has been considerable
debate in the twentieth century on this issue, particularly with the rise of
so-called dialectical or “Neo-Orthodox” theology. This approach sought to promote a “dynamic” view
of Scripture which sees the authority of Scripture functioning in a dynamic
relationship of Word and hearing of the Word. Several
theologians have denied that the Bible in and of itself, objectively, is revelation.
They maintain that revelation does not
occur until or unless there is an inward, subjective human response to that
Word. Scholars like Emil Brunner, for example, have insisted that the Bible
is not itself revelation, but is merely a witness to that revelation which is
found in Christ. It has been fashionable in certain quarters to maintain that
special revelation is embodied in Christ and in Christ alone, and that to
consider the Bible as objective revelation would be to detract from the uniqueness
of the person of Jesus Christ who is the Word made flesh.
The spirit of
these articles is to oppose a disjunction between the revelation that is given
to us in the person of Christ objectively and the revelation that comes to us
in equally objective terms in the Word of God inscripturated.* Here
the Bible is seen not merely as a catalyst for revelation, but as revelation
itself. If the Bible is God’s Word and
its content proceeds from Him, then its content is to be seen as revelation. Here revelation is viewed as “propositional.” It is propositional not because the Bible is
written in the style of logical equations or analytical formulas. It is propositional because it communicates a
content which may be understood as propositions.
In the
affirmation of Article III the words “in its entirety” are also significant. There are those who have claimed that the
Bible contains here and there, in specified places, revelation from God, but
that it is the task of the believer individually or the church corporately to
separate the parts of Scripture which are revelatory from those which are not.
This article by implication repudiates such an approach to Scripture inasmuch
as the whole of Scripture, its entire contents, is to be seen as being divine
revelation.
The denial
stated in Article III reinforces the objectivity of revelation in Scripture and
maintains that the validity of that revelation does not depend upon human
responses. The Bible’s truth does not depend in any way on whether or not a
person believes the truth.
The central
thrust of Article III is to declare with confidence that the content of
Scripture is not the result of human imagination or cleverly devised
philosophical opinions, but that it reflects God’s sovereign disclosure about
himself and all matters which are touched upon by Scripture. The Bible, then, embodies truth that comes
to us from beyond the scope of our own abilities. It comes from God himself.
*Inscripturation:
when what is communicated in revelation is committed to writing.
Leader Notes:
WORD:
1. The passage describes the
role of an elder as a “good work.” This
contradicts the negative feelings some have about being an elder.
2. I am fascinated that it is “home
leadership” and not “business experience” that is more important. I have mixed feelings about discussing a
man’s business experience when considering him for the position of elder.
3. I think that elders are not
the only ones susceptible to these kinds of attacks. You might focus more on how “pride” and
“falling into reproach ” give an opportunity to Satan.
6. I hope this will encourage
our deacons and men who would consider serving as a deacon.
7. This is a “catch all”
question that you can used to talk about any and all parts of these verses.
WALK:
1. Don’t you think it would be encouraging to
hear men sharing about how the Lord has developed them in some of these areas?
2. Encourage your men to serve
and lead in the church.
3. This are good questions if
you don’t let them become gripe sessions.
4. 1 Corinthians 10:12. If we believe what the Bible says about
Satan, we will take this seriously.
5. Please read the affirmation
and denial for this lesson and briefly discuss this application.
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