Deacons in the Bible & Beyond!

The Call to be a Deacon.

I. Background to the Office of a Deacon:

Scripture specifies what qualifies someone to be a deacon, but gives very little information about what they are to do!:

This observation is not trivial, for it reminds us that in any Christian responsibility, what a person is like in terms of their character is far more important than what they do(see “serving the Lord with all humility” Acts 20;25; see also Col 1:7).

It also shows us that the specifics of any role are determined by context and need and will therefore vary from place to place.(see Romans 15:25;1 Corinthians 16:15;2 Corinthians 8:3-4), as Matt Smethurst says in his book Deacons: How they Serve and Strenghten the Church: “No doubt locations and circumstances vary greatly, but the common denominator – the heartbeat – of diaconal work remains the same: self-giving service for the good of Christ’s church and the glory of his name.” (pg. 116)

II. The word “deacon” (Grk: διάκονος) in the New Testament?

It is used frequently in the New Testament, and translated into a variety of English words, depending on its deployment in its literary context. The word was originally used to refer to the service of waiting on tables (see Luke 22:27) but it eventually broadened in its usage to refer to any kind of service, that meets the needs of someone. In the New Testament he most common grammatical forms are:

diakonos, in its noun form referring to a “servant” such as a minister of the gospel (Col. 1:23), a minister of Christ (1 Tim. 4:6), or a servant of God (2 Cor. 6:4).

diakonia, in its adjectival form translated “service”, describing a specific type of service such as “administration” in 1 Corinthians 12:5 and the provision of financial “relief” in Acts 11:29, it is also used to describe the role of a Civil Magistrate and Soldier as an “avenger who carries out God’s wrath” in Romans 13:3-4.

diakoneō, in its verb form, translated “to serve” or “to minister” is used to describe the serving of wine at the wedding at Cana in John 2:5, 9 and in the showing of hospitality by Peter’s mother-in-law in Luke 4:39. (see also John 12:2; Luke 10:40; Luke 17:8).

The key message to derive from this it that when it comes to our service, whether we are officially recognised as a deacon or not, Jesus says: “If any one serves Me, he must follow Me; and where I am, there My servant will be also; if any one serves Me, the Father will honour him.”(John 12:26).

Any act of obedience on the part of a Christian is service to Christ for, an expression of the gifts of the Holy Spirit as we seek to glorify God for as Paul says in 1 Corinthians 12:5 says, “there are varieties of ministries [diakonia], but the same Lord.” and again in Romans 12:6-7 he says “Having gifts that differ according to the grace given to us, let us use them…if service, in our serving”

III. The office of a deacon in the New Testament:

(i). Philippians 1:1 - refers to “Paul and Timothy, bond-servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, including the overseers and deacons.”

The word translated “overseers” is often used to describe the work of elders (The Greek word epoiskopos is used interchangeably with presbuteros, translated elder in the NT) who oversee the work of the Church. The coupling of this with the word “deacon” suggests a distinct, separate category of governance which becamse normative in the NT Church.

(ii). Acts 6:1-7 - is often cited as the beginning of the office of a Deacon but more likely served as a prototype for something which alter became official in the Church.

We know that of the seven men chosen, two of these men, Stephen and Philip appear elsewhere in the New Testament but are not designated Deacons, indeed Philip is an Evangelist(Acts 21:8) and Stephen may have been also(Acts 6:8).

It is much more likely that this response to a temporary crisis, served as a prototype of how the office of a Deacon became normative(see Acts 11:29-30). In this case, a need emerged and administrative changes were made and adapted to meet the need. In this case, a problem arose over the daily distribution of food and the Church at this point was thousands strong with large quantities of needy people. The Apostles were in danger of having their spiritual work(Acts 6:2-4) swamped by practical concerns and so they appointed seven men, responsible for administering the distribution process, including the collecting and safeguarding of finances, purchasing the food, and distributing it efficiently and fairly.

Those selected were men of “good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.” (Acts 6:3). They would not have done all the work but would have directed the work; with teams working under them to distribute food and care widely!

“The seven were set apart for their task in a ceremony in which the apostles "laid their hands on them" (Acts 6:6). This ceremony may reflect the origin of later ordination practice. Other than this passage, which may or may not represent usual practice, the New Testament does not mention ordination of deacons.”(Holman’s Bible Dictionary).

That this served as a prototype appears to be supported by the fact that very early on in the Post-Apostolic Church, the office of the Diaconate was established and Deacons were assigned responsibility for administrative tasks in the Church, including the distribution of goods to the poor. In fact, the post-apostolic church in Rome limited the number of deacons to seven for many years due to the instructions of the Apostles in Acts 6.

(iii). 1 Timothy 3:8-15 - certainly refers to a recognised office of Deacons.

The use of the word “likewise” refers back to the office of an Elder and this office compliments that one and is to be normative “in the church.” This shows that by A.D. 62-64, when this epistle was written, the church had developed to the point where the spiritual qualifications for church leaders are specific, without detailed instructions being given organisationally, as these would differ from place to place.

The main difference between an elder and a deacon is a difference of gifts and calling, not character. The qualities of a deacon are fitting for the office they hold and address some of the social problems that were common in Ephesus at the time of writing(e.g. drunkeness; marital unfaithulness, etc). These qualities are both practical and spiritual in nature - “worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.”

In summary, this means a deacon must be a person of dignity, honourable and of good reputation. They must not be “double-tongued”, saying one thing to one person and something else to another, but always consistent and reliable in what they say. They are to be self-controlled and clear thinking, hence the reference to moderation of wine drinking! Likewise they need to be trustworthy around money and good stewards of what they are entrusted with. (see also 1 Tim 6:9).

A deacon must hold “to the mystery of the faith with a clear conscience” (1 Timothy 3:9), faithful to what Scripture teaches and holding it in such a way that those convictions are lived out! This, it is to be noted, is the one difference between their qualification for an Elder and that of a Deacon. The Elder must be able to teach, but the deacon is not required to. Deacons are to administrate and offer practical and spiritual care for the flock but their primary function is not teaching but rather they relieve those who are more skilled in teaching so those men may be free to pray and study the Word.

Also before anyone is officially appointed as a deacon, they must have proved themselves faithful in serving the Lord.

Finally they must be reputationally admired in the wider community, which includes how he manages his marriage and family! The Greek text lirterally states, “let deacons be one-woman men.” This implies a commitment to monogamy and faithfulness to the marriage bond. It does not of course exclude, single men from being Deacons but where they are married, it is noteworthy that the management of a family life is seen as an appropriate testing ground for the management of the church family!

What about Woman Deacons?

Though historically disputed, Paul does not appear to prevent women from serving as Deacons. He says, “In the same way, the women”(1 Tim 3:11) the Greek word, γυναῖκας, means women, though it can mean wives, but as he does not employ a possessive pronoun, it does not appear that he is referring to “their women”, e.g. the wives of deacons but women “likewise” who operate in an official capacity along with male deacons and recognised as appointed servants in the Church

In support of this interpretation, we know that women served as Deacons elsewhere, for example the Church of Rome - “I commend to you our sister Phoebe, who is a servant [diakonos] of the church which is at Cenchrea.”(Rom 16:1 see also Acts 9:36-40; 1 Timothy 5:3-16). Robert Strimple, in the Orthodox Presbyterian Church’s 1988 “Report on Women in Church Office,” states that “When Paul refers to Phoebe as (literally) “being (ousan-feminine accusative present participle) … diakonon” he is using a participial phrase that is consistently used to identify a person’s performance of office in the New Testament. Examples of this usage are found in John 11:49 (“Caiaphas, being high priest that year”), Acts 18:12 (“Gallio, being the proconsul of Achaia … “), and Acts 24:10 (“Felix, being a judge to this nation … “). The case for reading Phoebe’s description as one of office is a strong one. Indeed, Calvin says that Paul is commending Phoebe “first on account of her office” to aid her as she discharges her ministry in Rome.” Women, like Pheobe are sometimes referred to as “deaconesses” buit this is misleading as the word diakonos has no feminine form, demonstrating that women can and ought to serve as Deacons in the Church.

Like their male counterparts, women must aspire to the same level of godliness and ensure that they are “dignified, not malicious gossips, but temperate, faithful in all things” (1 Tim 3:10-11).

Furthermore it is noted that there is not similar requirements made for elder’s wives, earlier in the text, an absence which would be odd, if Deacons wives were being exhorted here.

Finally, historically it is well establshed as Holman’s Bible Dictionary affirms that, “Deaconesses are mentioned prominently in Christian writings of the first several centuries. They cared for needy fellow believers, visited the sick, and were especially charged with assisting in the baptism of women converts.”(Holmans Bible Dictionary). As R. P. Symonds in his work, “Deacons in the Early Church” notes, “deacon was a thoroughly well-known figure in all the churches of the first centuries, pre-eminently associated with the church's care of the poor and of the sick...It is not certain what influence Acts 6 had in bringing this about, or in controlling its development and providing after 200 AD, biblical sanction for the avocations of deacons, but the number 7 is suggestive. This is clearly established for Rome, where Cornelius, its bishop, in a letter in 251 to Fabian, bishop of Antioch, says there were 46 presbyters, 7 deacons, 7 sub-deacons, 42 acolytes, 52 exorcists, readers and doorkeepers, above 1,500 widows and persons in distress, all of whom, the clergy and the poor, were supported by the church, i.e. by "an immense and countless laity", perhaps some 40,000, 4 or 5 per cent. of the population. In small places some deacons may have depended, like Paul, on a trade for their daily bread, but in the great cities, the spawning grounds of the church, deaconing was a whole-time affair, and deacons were supported by the alms of the faithful.”(Sgae Journal Volume w58, Nov 1955. p. 408).

A Deacon then occupies a place of special privilege, modelled by our Lord Jesus Christ - “Whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve” (Matt. 20:26-28).

It is a role of service, of sacrifice, and of commitment to others’ needs which is rewarded according to 1 Timothy 3:13, “For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.” Deacons who serve well are greatly appreciated by those around them, who have great confidence in them as servants of Christ.

IV. The Expectations Required of a Deacon:

In the light of NT teaching, we expect those who would serve as Deacons at WCF to:

(i). Be Qualified! - Meeting the qualifications required of 1 Timothy 3:8-13.

(ii). Be Members! - in good standing in WCF, with a history of faithfully serving out of love for God and our neighbour whilst maintaining a devotional walk with Jesus in keeping with out motto to BE WITH JESUS; BECOME LIKE JESUS and DO WHAT JESUS DID.

(iii). Be Available! - having the enery, opportunity and availability to be ready to serve, when called, having the time and space to offer their best to the development of the life of WCF. Note: A person may be qualified and faithful but have a particular set of circumstances which make it impossible to meet the demands of the work at this given time.

(iv). Be Cooperative! - in assisting the elders by enabling them to devote time to prayer and the ministry of the Word (Acts 6) and supporting them in the implementing of the vision and mission of WCF.

(v). Be Approved! - by the Church after being carefully assessed by the Elders. This is necessary because the qualifications required by Scripture exist so that prospective and serving deacons may be tested and approved against those qualifications. The call to be a deacon presumes a godly character and a practical competency which must be determined by the governing authority of a local church after a careful and considered process, which includes a disclosure of information about the deacon, both from the individual and from the Church community as well as a period of proper assessment and testing, before the Elders propose individuals to the Church, for the work of the Diaconate.

V. The Duties of a Deacon:

Deacons work under the oversight of Elders and submit to their authority as required by Scripture because the elder is an “overseer” (1 Tim. 3:2) with a general superintendency for the spiritual well-being of the congregation, whereas the “deacon” has a service-oriented ministry, with a general responsibiliy for the material and practical needs of the congregation. The Deacons therefore cooperate with the Elders in promoting the growth and welfare of the Church.

Because the NT speaks much more of the character and qualities of the Deacon and says very little about the specifics of their work, the duties outlined below are infered as consistnet with the needs and demands of our particular Church context and needs which inevitably will develop and change over time. These are categoried below under 4 headings:

Deacons serve the body of Christ, under the direction of the Elders, supporting them in:

(i). Modeling a mature and consistent life of Christian service to the Church - A Deacon should exemplify a consistent , godly walk, modelling generous service and hard-work, with a pracitcal disposition and a humble willingness to serve. A Deacon should be fully acquainted with the Scripture and maintain fidelity to its doctrinal teachings as encapsulated in the Church’s statement of faith. A Deacon should strive to keep the unity of the Spirit in the bond of peace, setting an example in Christian living, church loyalty and good stewardship.

(ii). Offering pastoral care, principally by engaging in benevolent acts of kindness - A Deacon should encourage the weak and exhort those who are struggling to remain faithful to the Lord and His work. Part of a Deacons service is to take overall administrative responsibility for ascertaining and ensuring the provision of the needs of the poor and needy, modeling the example of Acts 6:1–6.

(iii). Administering the prudent use of finances - The trust of finances is a spiritual responsibility and therfore comes under the general responsibility of Elders (see Acts 11:30), but the day to day handling of finances is generally the responsibility of the deacons, including ensuring the collecting and accounting for the offering and ensuring a proper recording and banking of finances to aid in their use and distribution, including ensuring all legal obligations are met.

(iv). Ensuring the efficient functioning of our facilities and resources - The deacons have a responsibility to manage the church property and material resources, ensuring they are “fit for purpose”. This includes making sure the place of worship is prepared, warm and clean and comfortable. Ushering is a big part of attending to the human needs of those who come to worship services, directing and seating visitors, as well as the seeing to the administration needs of the church including the production, distribution and monitoring of any advertising literature, notices, prayer letters, etc. as well as preparing the elements for communion as well as organising with the leader of the service for the distribution of the elements. In this way, Deacons remain available to help in variety of ways, including unancticipated events, so that the elders are able to concentrate on teaching and shepherding the church. They shall therfore enlist the help of the congregation and its members to enable the church property to be administered and maintained to a high standard.

V. The process for the appointment of Deacons:

WCF constitutionally follows these principles:

Stage 1 - The existing Eldership shall recommend to the Membership that the Diaconate should be added to and the membership shall choose from among themselves those who may serve as deacons. Members shall submit names for consideration, having first obtained their consent.

Stage 2 - Elders shall interview prospective candidates to ensure their fitness and availability to serve before recommending them to the congregation. At such an interview, prospective deacons should be reminded of the doctinal beliefs and constitutional position of the Church; and time should be taken to survey biblical teaching on the qualities and practical responsibilities associated with the work of the diaconate, with a view to seeking clarity, consent and confirmation that they may be available and equipped to properly fulfil the work to which they may be called to.

Stage 3 - The name/names of prospective candidates shall be announced on two successive Sundays and the members shall then be given time to pray and consult. If it found that there are no serious objections to those recommended for service, the candidate(s) shall be appointed to serve.

Stage 4 - A suitable service of commissioning shall be held as a public recognition of the Deacons appointment.

VI. The Parameters and Discipline of Deacons:

The role of a deacon is a sacred trust and as such should not entered into lightly or unadvisedly but seriously and in the fear of God:

The term of service is open-ended but in the event of a serious disciplinary matter or the loss of mental faculties or physical capabilities, then the Elders may be required to limit the term of service.

It is to be expected that Deacons willingly subject themselves to the rule of Scripture and the discipline of the Church and so Deacons may resign or be disciplined and asked to stand down from their role if their conduct falls short of the high standards required by Scripture, particularly where there is moral failure. Deacons should therfore, at all times engage in self-examination to ensure they remain suited to the high-calling of serving in the local church.

Any wilful holding of false doctrine; serious breach of trust or accusation of moral failure made against a Deacon should be subject to the teaching of Scripture and carefully and patiently scrutinised by the Elders before any discipline is carried out - Matthew 18:15-17