Jeremy Hoover

I missed a few days over the weekend. New routines are hard to start! Please add your own thoughts and questions in the comments.

Psalm 57
1. What do you imagine is the circumstance leading to this prayer-psalm?

2. What is the function of the writer's prayer?

Psalm 58
1. How will the writer know his prayer was answered?

2. What does he want?

Psalm 59
1. Is the attitude of vengeance and vindictiveness in this psalm consistent with the rest of scripture? Why or why not?

2. How is God a refuge and fortress?

Psalm 60
What is the function of this prayer?

Psalm 61
1. Psalm 61 is significantly different from Psalms 57-60. How?

2. Why does he pray for the king? What is the connection between the positive attitude in prayer and his prayer for the king?

Psalm 62
Psalm 62 is a teaching psalm. What lessons does he teach?

In this bible study, based on my sermon, The Baaaaad Shepherds, I compare and contrast bad and good shepherding as seen in Ezekiel 34:1-16 and 1 Peter 5:1-4. I included study questions to help us process the material.

This is an expanded bible study based on my earlier post, What is Oversight? I learned a lot from Ron Clark's book, Emerging Elders, and this bible study is based on material from that book.

What are your thoughts about these questions and reflections?

Psalm 38
1. What is the connection between sickness and sin in this psalm?

2. What range of experiences does the writer have? When have you felt like the writers has?

3. Why is the writer praying to God?

4. How are enemies and sickness (and sin) connected in this psalm? in your life?

Psalm 39
What is the experience of the writer in this psalm? What is the writer's view of God?

Psalm 40
1. What does the writer want? What is he in actuality?

2. Is God's reality about us different than what we experience?

Psalm 41
1. Who does the Lord regard? How does the writer view himself?

2. Which is better: to be self-sufficient or to be weak and dependent on God?

I'm trying to read through the psalms. I'd like to do this every month. As I do, I'll post thoughts and questions for us to reflect on. Please add your comments.

Psalm 35
1. How does the first half of Psalm 35, with its desire for the ruin of enemies, fit with Jesus' teaching to love enemies and pray for them?

2. How do you respond to unanswered prayer? Is there such a thing? How does your response to unanswered prayer affect how others view God? (35:11-16)

Psalm 36
1. Are you fed by God or do you feed yourself (36:8)?

2. What signs indicate wickedness? What signs indicate the fear of God?

Psalm 37
1. Too much energy is wasted on wondering why others (especially the wicked) get ahead. Patiently wait for God. True riches and success are with him.

2. What is attractive about wickedness (in Psalms 36-37)? Why are the poor and needy contrasted with the wicked?

This post continues my look at biblical leadership. Previous articles include Must All Elders Teach? and Biblical Leadership is Exclusive.

One of the words used to describe biblical church leaders in the New Testament is "overseer" (1 Tim. 3:1). Traditionally, we've understood the word "oversight" to refer to physical matters (the legal, financial, and operational concerns of the church) sometimes referred to as the ABCs--attendance, buildings, and cash.

While this emphasis has truth behind it, is has also led to an over-emphasis on physical things, meetings, and the "order" of/within the congregation. Relational shepherding has taken a backseat, sadly, in many of our churches. Sure, we may refer to our leaders as shepherds (instead of elders, overseers, pastors, or bishops), but they typically do less shepherding and more overseeing.

But what is oversight? In his excellent book, Emerging Elders, Ron Clark states that the role of the elders is to tie together both oversight and relational shepherding. Oversight is much more than administration; it is modeled on God's oversight of his people, Israel (in the OT), and seen in Jesus' leadership of people (in the NT; John 10).

Clark discusses four categories of oversight that he draws from God's and Jesus' examples of oversight: accountability to the God and the church (Ezekiel 34:10); awareness of people and movements within the congregation (Acts 20:28); visitation of members to identify problems and build awareness of ministry needs (Acts 20:31); and empowerment of members to grow in maturity and ministry (Ephesians 4:11-16).

Oversight is relational. Certainly, physical needs and administration are part of oversight. Sometimes administrative tasks can be delegated to competent people within the congregation (deacons, perhaps) as an act of empowerment. Sometimes meetings are useful to discuss how to bring greater awareness of people's needs to the elders.

But oversight must begin and be maintained relationally.

What do you think? Do you agree or disagree? How else can elders engage in relational oversight?

On Sunday, we'll be moving into 1 Timothy 3:1-11 in our bible study. Below are two audios, each about 10 minutes long, where I introduce some of the main topics we'll discuss along with my ideas on some of these. They're off the cuff without notes, so cut me a little slack if parts of them sound a little disorganized!

Click here for some study questions for 1 Timothy 3:1-11.

Click here for a recent post I wrote about whether all elders need to be able to teach.

In this 10 minute audio post, I summarize our discussion of 1 Timothy 2:8-15. This often-contentious passage details some of Paul's instructions about both worship and teaching leadership and authority in the church.

Biblical leadership is exclusive.

In the Pastoral Letters, Paul lists several character traits that must be present in the life of someone who is a candidate to become an elder or deacon. He also mentions some things that would disqualify someone from becoming an elder or deacon.

For example, Paul states that an elder must be “above reproach” and “gentle” and must “have a good reputation with outsiders” (1 Tim. 3:2-7). Presumably, a candidate for eldership who is a laughingstock in the community or is a violent man would not be considered further.

However, Paul also limits the eldership to those with spiritual experience. He says a candidate “must not be a recent convert” (1 Tim. 3:6). Deacons “must first be tested” (1 Tim. 3:10). If they pass the test, then they may serve. Elders are to be family men (1 Tim. 3:4-5; Titus 1:6), which cautions against younger men, many of whom lack the wisdom that comes from experience guiding a family unit.

In a biblically functioning church, elders and deacons lead the church into deeper spiritual growth even as they continue to grow spiritually themselves. But not everyone is included. The eldership and deaconship are exclusive—limited to those men who distinguish themselves in a godly manner in several ways.

Other passages attest the exclusivity of biblical church leadership:

• In Acts 1:23-26, the apostles needed to select another man to join the apostleship. There were at least two men who met the qualifications, but only two were nominated. Of the two who were nominated, only one was selected—and this after prayer and spiritual discernment.
• In Acts 6:1-6, the apostles learned about a problem where food was not being distributed throughout the community in a godly way. Their solution was to delegate this task to godly men. Rather than simply gathering all the men together and asking them to handle it, they asked the congregation to choose only seven men who were full of the Holy Spirit and wisdom. These men would handle the food distribution.
• In Galatians 2:1-10 (esp. 2, 6), when Paul went to Jerusalem to share his gospel with the believers there, he did not meet with all the men but with “those who were held in high esteem.” Why? Didn't this leave some out? Yes, it leaves some out, but it reinforces the principle that biblical church leadership is not inclusive of everyone but exclusive—according to God's word.

Biblical church leadership is not inclusive of everyone; it is exclusive. It is not for everyone. There is a high standard set for those who would lead God's people. It's not for us to worry about how people might feel or to impose a democratic voting situation on top of the church, such that eligible folks have the “right” to vote in a meeting.

There are no “rights” in the church. We give up our rights for other people. Godly leaders know this and exemplify it.

What objections do you have to this? What other scriptures would you use in this discussion?

Here are some questions for you to work and pray through as we finish up 1 Timothy 2 and move into chapter 3.

1 Timothy 1 Study Questions

1 Timothy 2 Study Questions

Church Leadership: Elders

1. Why does Paul consider the saying in 3:1 about desiring the overseership/ eldership "trustworthy"?
2. Look at 1 Timothy 1:15; 4:9; 2 Timothy 2:11; and Titus 3:8. How does the use of this phrase in those passages influence your understanding of this verse?
3. Why is being an overseer (or elder) a "noble task" (3:1)?
4. Is someone arrogant or prideful to "aspire" to be an overseer? Why or why not?
5. Are all the traits listed in 3:2-7 required? Are they applications of what it means to "be above reproach" (3:2)?
6. Must a candidate for eldership excel in every area? Is there room for an elder to continue to grow spiritually or must he have topped out already?
7. Read this passage in several translations. Do they all read "husband of one wife" (3:2)? What does that phrase mean?
8. Must an elder have multiple children (3:4)? Must the children believe?
9. How can we gauge these traits in a candidate (3:7, for example)?

Church Leadership: Deacons

1. What does "in the same way" mean (3:8)?
2. Why does it mention "testing" for deacons (3:10) but not for elders?
3. Read several translations of 3:11. Do they all read "their wives"? What other options exist?
   
4. Why does the phrase "in the same way" repeat in 3:8 and 3:11?
5. If we interpret 3:11 to refer to deacons' wives, why are character traits listed for deacons' wives but not for elders' wives?
6. What is the result of good service (3:13)?