“Understanding Deacons” (Acts 6:1–6; 1 Tim. 3:8–12)

Series: TopicalText: Acts 6:1–6; 1 Timothy 3:8–12

By: Shaun Marksbury Date: February 11, 2024

Venue: Living Water Baptist ChurchOccasion: AM Service

Introduction

There’s quite a bit of confusion in the church concerning the role and function of deacons. Some, for instance, see deacons as the true leaders of the church. I was thankful to see in the by-laws that this wasn’t the position of this church when I first came on as the teaching pastor. It’s a common position to see among Baptists, where the deacons often hold all the power of the church.

Other churches, though, do differently. Some might view deacons little more than janitors (and I’ve seen some, then, turn to treat the janitors as slaves!). Still other congregations have deacons appear for a task and then disappear back into the congregation. What does God say about this position?

Scripture instructs us on key church operations, such as the diaconate. In fact, the Lord grants only two ordained offices to the church — elders (sometimes called pastors) and deacons. For instance, in Philippians 1:1, Paul writes to the “saints in Christ Jesus who are in Philippi, including the overseers and deacons.” These offices serve as the leaders within the local church.

Interestingly, though, God tells us more about deacon qualifications than their office. In fact, ironically, most of the New Testament uses of the term “deacon” do not even refer to the office! Today, as we get ready to install a new deacon, we will review what Scripture says about this — the definition of a deacon, the qualification for a deacon, and (briefly) the question of a female deacon.

The Definition of a Deacon

In the simplest definition, a “deacon” is a servant. Scripture uses a closely related word group, both nouns and verbs — diakonos, diakonia, and diakoneō. They all carry the connotation of service.

That means that deacon isn’t even necessarily a spiritual term. One study notes, “The Greek term diakonoi means ‘servants’ and in a secular sense was used of those serving a king (Matt. 22:13).” Another commentary notes, “Diakonos is used to refer to soldiers and policemen who enforce justice (Rom. 13:4).” Of course, it applies most fittingly to the Christian in the New Testament.

Even so, it most often does not refer to an office within a church, but of Christian service in general. Because this term has broader application, let’s first consider that. Then, we’ll consider the biblical office of deacon.

Scripture Calls All Christians to “Deacon” in a Sense (Mark 10:43–44)

Our Lord gives us our primary example. He tells His disciples that “whoever wishes to become great among you shall be your servant [diakonos, a ‘deacon’]; and whoever wishes to be first among you shall be slave of all.” He then states in the next verse, “For even the Son of Man did not come to be served [diakoneō, “deaconed”], but to serve [or “to deacon”], and to give His life a ransom for many.” Jesus isn’t telling His disciples to all hold the office of deacon — He instead calls all believers should follow Him as servants, which is why the English reads as it does.

The New Testament also applies the term “deacon” to apostles. Commentator R. Kent Hughes notes this, saying that “an apostle was designated a ‘deacon of Christ’ (literal translation) (cf. 2 Corinthians 11:23; 4:1; Romans 11:13). Paul calls himself a ‘deacon’ (literal translation) of the church (Colossians 1:25), and here in 1 Timothy, Timothy is described as a ‘good minister [literally, “deacon”] of Christ Jesus’ (4:6).” The Lord expected all believers, from apostles on down, to follow His example by serving one another.

General service is essential to the life of a church, and we are thankful for the many ways in which you serve the rest of us (often without recognition). Still, some service may be overlooked, and some needs may require more experienced hands. Moreover, there may be a need affecting multiple people that requires a coordinated effort. That’s how the official office of deacon came into being, which we will consider next.

Scripture Calls Some Christians to Deacon in an Official Sense (Acts 6:1–6)

In Acts 6:1, some Jewish widows of the dispersion had become believers and were staying in Jerusalem. However, the native Jerusalemite believers were overlooking them. There’s nothing in the text to indicate that this was intentional. After all, God commands care for widows in both the Old and New Testaments, so the Spirit-filled apostles would not have desired this situation. As such, when they heard the complaint, they responded.

At this point in history, the apostles were acting very much like elders in the Jerusalem church. As such, they gathered the people and said, “It is not desirable for us to neglect the word of God in order to serve [deacon] tables” (v. 2). Now, they don’t just mean waitering. Of course, we might think that because of v. 1, but think also of the moneychangers in the temple — the apostles conducted financial business over a table. In fact, in the Gospels, the word translated “bank” (the place for money) is the same word used here for table (trapeza, Matt. 25:27; Luke 19:22). Since service to widows means much more than just giving them bread, such as meeting financial needs, the apostles here probably had more in mind than simple dinner service.

Either way, the apostles were not denigrating service, obviously. The apostles handled money at multiple points, such as in Acts 4 with the distribution to the poor. They were simply saying that what they were doing was also of vital importance, and that they would devote themselves “to prayer and to the ministry of the word” (v. 4). So, in v. 3, they instructed the people to select seven qualified men to whom they could delegate the responsibility of ensuring needs were being met. The congregation choose men and brought them before the apostles (vv. 5–6); since the apostles had the power to appoint them for ministry, they then prayed for them and laid their hands on them (v. 6). In this way, the apostles met the needs of the congregation.

This gives us vital insight into the office. Deacons ensure that practical ministry is occurring within the church. They are task-oriented (in this case, at least meeting the needs of widows). Considering the thousands of converts in Jerusalem at this time, they may have directed others to help distribute food, money, and other material needs. They did this under the oversight of the apostles.

What are they to do, then? Scripture doesn’t directly define what deacons are to do, only their qualifications, or how many deacons should serve, leaving churches flexibility in how they implement deacons. They can meet material needs as well as other physical needs, such as our buildings and our grounds. Another way of considering who deacons are is to think of them in terms of Acts 6: they are ministers themselves: ministers of mercy (as Alexander Strauch refers to them in his book by that title).

Unfortunately, before we complete this overview, we must note the one freedom some churches wrongly take upon themselves. Some elevate deacons to overseers of the church, giving them the task to even make demands upon the pastoral staff. However, in Acts 6, we see leadership under authority — first, to the Word of God.

In fact, it’s another group the apostles name to oversee the church, something which unfolds over time in the Book of Acts. As the gospel message traveled further, the apostles began appointing elders in each of the churches. For instance, in Acts 20:17, Paul called together the elders of Ephesus, telling them in v. 28, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd [or pastor] the church of God which He purchased with His own blood.” The apostles used the terms elders, overseers, and pastors interchangeably, also applying to them terms like “rulers” (Rom. 12:8; 1 Thes. 5:12) and “leaders” (Heb. 13:17). Deacons are absent from all these categories.

Still, Scripture names deacons as serving with elders, such as in Philippians 1:1. In 1 Timothy 3 (where we are turning in a minute), we see qualifications for both a person being considered an elder and a person being considered for deacon. There again, though, the term “overseer” applies to the elder position and is listed first (v. 1), and the deacon qualifications are second (v. 8). This again indicates that deacons serve under pastors or elders.

So, that covers an overview of what a deacon is and what he does. In a sense, we’re all deacons, serving one another. Yet, God calls some specifically to this task in the local church. How can we recognize them? To answer that, let’s now briefly consider their qualifications.

The Qualifications of a Deacon (1 Timothy 3:8–10, 12)

If we look at 1 Timothy 3, we see the qualifications for deacon laid out clearly, especially in vv. 8–13. However, we can’t just look there, for the word “likewise” in v. 8 refers back to most of the elder qualifications in vv. 1–7. (There’s a lack of a teaching requirement for deacons, as the task falls primarily to elders, though some may teach like Philip who served as an evangelist). Both of these positions are necessary in the church, though, so let’s now consider the biblical rubric for evaluating deacons.

First, deacons must be men of dignity (v. 8)

Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,

The first item listed here is “men of dignity.” We should note briefly that the text indicates that they should be men, with v. 12 stating they should be “husbands of only one wife.” Verse 11 causes confusion that we will discuss in a few minutes. For now, the adjectives, pronouns, and verbs in the original here are all masculine. They are to be men.

The adjective here says they are to be “dignified.” The KJV has “grave,” and the NKJV has “reverent.” This doesn’t mean that they don’t have a sense of humor, but they are to have a serious mind. They understand the important matters of life and theology and don’t trivialize them. Christians in general should seek to live this kind of life (2:2), as should overseers (3:4), and now, deacons. They must be respectable, which Paul contrasts through three negative terms.

First, a man of dignity is not double-tongued.

This means, as the footnote in the NASB says, not “given to double talk.” Other translations have that he must not be “insincere” (LEB) or “not two-faced” (NET). This would include not being a gossip and more.

He must not be a man of duplicity. That would be the repair-shop owner who quotes work and then upcharges. That would be the executive who pads his reports to make his work look more successful. We cannot have a man undignified in dishonesty or hypocrisy.

Second, a man of dignity is not addicted to much wine.

This is the same qualification given to elders in v. 3. This isn’t a command for abstinence; later, Paul instructs Timothy, who was drinking water only, to drink “a little wine” for his stomach problems (1 Tim. 5:23). Instead, this is talking about drunkenness (which we could apply to other addictions). This disallows anything which might impair the judgment or damage the dignity of the deacon, for a dignified man is necessary for the office, and he needs a sober mind to ponder the issues before him.

Third, a man of dignity is not fond of sordid gain.

The KJV has here that he is “not greedy of filthy lucre,” just as elders are not to be (v. 3). This is a consistent warning for God’s servants. If an undignified deacon is involved with counting money in the back, handling money for trips, or helping out a member in need, he obviously has opportunity for sordid gain.

We must have dignified men for our deacons. This goes beyond just having good character, though. He must be someone who knows the faith. That brings us to the next point.

Deacons must be men of faith (v. 9)

but holding to the mystery of the faith with a clear conscience.

While the qualifications for deacons don’t include a requirement to teach, that doesn’t mean that they can’t teach. Regardless of whether they do, deacons must know the faith well. In other words, deacons are to be men of doctrinal integrity. Consider the term “the mystery of faith.” Paul often uses this term to speak of the gospel and related issues such as the unity of the church and Christ Himself. If that’s the case, then they are to know the Christian faith.

This verse, of course, goes beyond stating that the deacon must know the faith. He must hold it, “with a clear conscience” no less. This refers to the deacon’s life compared to Scripture. We all should see things about ourselves that ping our consciences, and so, this should be someone who understands his sin and his need for the grace of Christ.

Because of their faithful application of Scripture, deacons should be living as men beyond reproach (which is the next point):

Deacons must be men beyond reproach (v. 10)

These men must also first be tested; then let them serve as deacons if they are beyond reproach.

Paul warns not to lay hands too quickly on anyone (5:22), which would include overseers or deacons. As Paul goes on to say a bit later, “The sins of some men are quite evident, going before them to judgment; for others, their sins follow after” (5:24). The process of examination is left somewhat to our prudence, including the current testimony of his life, but it is required.

The testing here includes an examination of character and service. This isn’t just the most popular nor the most business-savvy individual. This is someone who serves the church. If there is one characteristic we should look for in someone who will occupy the office of deacon, it is a present heart for ministry; he should already be deaconing among the congregation.

Only that person could be considered beyond reproach. This doesn’t refer to someone who never sins or errs, an impossible standard, but someone who lives up to the biblical expectations of him. This includes everything we’ve read so far: that they are men of dignity — not double tongued, addicted to wine, or fond of sordid gain — and men of faith. Only then can we find ourselves men beyond reproach.

Deacons must be men of management (v. 12)

Deacons must be husbands of only one wife, and good managers of their children and their own households.

This isn’t a reference to white collar men, of course. He will be responsible for much, and he may even be in the homes of others to help them. He must have a good foundation and structure within his own home. This is again a very similar requirement for elders (cf. vv. 2, 4–5), and we must wonder how a deacon who fails to manage his household well can administrate in the household of God.

This management starts with their hearts, showing that they are husbands of only one wife. This doesn’t forbid divorcees from the office, per se. It may be that issues of his past, including an unbiblical divorce, may factor into his qualification or disqualification. This is more of a reference to faithfulness within a biblical marriage. This cannot be someone who is currently living a life of anything the Bible would define as immorality, including adultery, pornography, and other forms of deviancy. Their hearts should be devoted to their wives.

Their management should extend to how they raise their children. This doesn’t mean that they don’t make mistakes as fathers (an unavoidable reality). Yet, they should be involved, caring for both the physical and spiritual wellbeing of their offspring. Their children should have an appropriate understanding of the gospel and Scripture and should demonstrate age-appropriate constraint. A minister of mercy within the church must be one who has ministered within his own home.

When someone has such a homelife, it’s an encouragement to the rest of us. We might see the deacon or potential deacon as someone we can talk to about our own finances. We see how they handle the issues with their children and ask them their thoughts on our own. We witness the stable love in a couple that we want to emulate in our own marriages. And, you might think it strange, but that leads to our final point:

The Question of a Female Deacon (1 Timothy 3:11)

Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.

We don’t have much time to spend on this, but this is connected. Obviously, v. 11 is in the middle here. This translation says “women,” but the Greek word (the plural form of gunē) can also translate “wives,” depending on the context. The vast majority of Bible translations render this “wives,” meaning that many of you with a translation other than the NASB probably have the word “wives” in front of you. If that is the right word, that would go a long way to answering our question.

I once preached a whole sermon just on this verse, examining the four views on who these women are. If we go through 1 Timothy verse-by-verse, I’ll do so again. View one is that they are themselves deacons, part of the deacon board here. View two is that they are deaconesses, a subordinate category of workers in the church consisting of women. View three is that they are assistants to the deacons. View four, supported by a majority of your translations, is that they are the deacons’ wives. For the sake of time, though, I’ll simply conclude that the fourth view is the correct one.

So, they are to be dignified wives, the same as deacons in v. 8. Again, this doesn’t mean that they don’t have a sense of humor, but they are to have a serious mind. They understand the important matters of life and theology and don’t trivialize them. They have a kind of respectability in their demeanor.

The second requirement is that they must not be “malicious gossips” or “slanderous.” The word is diabolos, often a term for Satan or the devil, the slanderer of the brethren. In fact, one commentary notes that these women must not be “she-devils,” and may God indeed save us from such people! A wife of a deacon might have inside information on needs or problems in the homes of some members and spread that information around to others, so discretion (an extension of the dignified) is required.

Third, deacons’ wives must be temperate. The KJV reads “sober,” a term relating to use of alcohol, speaking of mental sobriety (cf. v. 2). We read Paul give a similar command to their husbands in v. 8, that they cannot be “addicted to much wine.” If these women are respectable and not gossipmongers, then they should also be ones who exercise self-control.

Finally, deacons’ wives are to be “faithful in all things.” She should be faithful in discharging her duties as a wife and as a woman of God, by His grace. She isn’t lazy or neglectful of important matters. A couple of decades ago, we might see piles of laundry, dishes, etc., in the home of a woman who spent her hours keeping up with Days of Our Lives and gossiping with the neighbors in their homes, and similarly today, much of the same happens through social media. An unfaithful wife distracts a deacon seeking to serve the church.

To connect this with the next verse, then, what we’re really seeing is that a deacon is to have a godly home. He encourages dignity in his wife, and he reproves her if she is a malicious gossip. He leads her, not to insobriety and drunkenness, but in clarity of mind. He shepherds her and helps her so that she can be faithful in all things. He’s committed to his family, so we can know he’ll be committed to the church.

Conclusion

This has been a brief overview of deacons. I hope this doesn’t just help us wrap our arms around this subject, but it gives us a desire to see godly deacons and their wives raised up in this church. I hope that you will pray for this.

I hope that this will also encourage you to try to live up to these standards yourself. You don’t know where you will be in five years, but you do know that God calls you to a certain character and service to others today. I hope that you will seek the Lord to help you to grow in these areas.

I also hope you will pray for our current leadership, both pastors and deacons. Pray that the Lord will protect them and continue to shape them into the image of His Son. And pray for the new couple that we are bringing on today.