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TEXT: Philippians 1:1
SUBJECT: Studies in the Diaconate #3
Tonight brings us to the third of our studies in the diaconate or "deaconship" as some call it. In the first two sermons, I tried to present a fairly detailed exposition of the key passages, Acts 6:1-7 and I Timothy 3:8-13. From the two, we learned a good deal about deacons. We learned of the need for deacons, their qualifications, how deacons are chosen, and the blessings they often bring to the church. Tonight's sermon is not expository, but topical. With it, I hope to "gather up the fragments that nothing be lost".
What is a deacon?
The word "deacon" is found about 100 times in the New Testament, and with much variation. It is used of Christ, angels, apostles, preachers, business women, housewives, and domestic help. At first glance, they have little in common. What, after all does an angel have in common with a housewife? Or Christ with a butler? There is a commonality: they all serve. Angels served Christ in the wilderness; Martha served her guests in the house. A "deacon", therefore, is a servant.
Consequently, selfish, high-minded or lordly men have no place in the diaconate. It is reserved for persons, who like the Savior, "come, not to be served, but to serve".
What kind of service does the deacon provide?
There is a division of labor in the church. If everyone did the same thing, one thing would be overdone and everything else would be left undone. Paul writes: "There are differences of ministries, but the same Lord", I Corinthians 12:5. What, precisely, is the deacon's job?
It is not teaching or leading the church.
According to Acts 6:2, deacons were chosen--not to teach the Word--but to free the Apostles for a deeper and wider teaching ministry. In I Timothy 3, qualifications are given for both pastors and deacons. The former must be "apt to teach". No such requirement is made for the latter. "Feed the flock of God, taking oversight" is a directive given--not to deacons--but to elders. See I Peter 5:1-2.
Caution: Some have taken these verses to exclude deacons from any teaching or leadership role in the church. Is this a proper inference? It is not! Here's why:
1.It is bad logic. Commanding deacons to do one thing does not forbid them from doing something else too.
2.It overlooks the graces and responsibilities every believer possesses. Romans 12:6: "Having then gifts differing according to the grace that is given to us, let us use them..." I Peter 4:10: "As each one has received a gift, minister it to one another..." Does putting a man into the diaconate absolve him from using everything God has given to him? No.
3.It ignores two of the original deacons, Stephen and Philip. The former was a mighty apologist for the faith. The latter was a powerful evangelist. Did either step beyond his calling in life? Of course not!
In sum: a deacon may teach and lead the church--but as a private Christian, not as a deacon.
Positively, a deacon must be--in the words of Alexander Strauch--an "agent of Christ's mercy". This is what the first deacons were: men chosen to "serve tables" or care for the indigent widows of the church. The general duty of Romans 12:13 is doubly the deacon's work: "Distributing to the needs of the saints".
What will this require of him? To my mind, four qualities:
1.A spiritual sensitivity. Not every needy believer will ask for help. The deacon, therefore, must be able to hear the inaudible cry of God's people.
2.Compassion. Many problems are self-imposed. Some people can't feel for others who have brought it on themselves. Deacons can. Like the Lord Jesus, deacons must be "moved with compassion".
3.Prudence. Not all help is helpful. Some financial aid, for example, will only confirm a man in his folly. The deacon must be able to determine a man's true need: is it money or something else? This is not easy. No wonder the first deacons were men "full of wisdom".
4.Tact. In helping others, we must not humiliate them. This requires tact or finesse. I knew a deacon who was eager to help others. But he was so overbearing in his help that needy saints trembled to ask him for it.
In sum: As a Christian, the deacon does whatever God has called and equipped him to do. But as a deacon, he shows mercy to the Lord's people.
Is the diaconate an office or a function?
Obviously, it is both. An inactive deacon is a contradiction in terms. But this doesn't answer the question. Everyone should serve in the church, but should some men (and not others) be set aside as deacons or "special servants"?
The answer is "yes". Here's why. The qualifications for the diaconate are much higher than for membership in the church. Deacons must be "of good report, full of the Holy Spirit and wisdom". In other words, mature believers. Is the church for mature believers only? No. Yet is everyone in the church to "serve"? Yes. But not as deacons.
Hence, it is right to encourage every believer to serve in Christ's church--man, woman, child, old saint, new convert, theologian, and ignoramus. But only some men--by God's grace--qualify for the diaconate. Therefore, the diaconate is both a function and an office.
How do we get deacons?
There are two possibilities: We can look to ourselves and choose the men we like best. Israel chose this alternative--and got King Saul.
We can look to God and beg Him to provide the man or men He likes best. This is the proper choice. Therefore, when it comes to the diaconate, we must
"Keep on asking
And it will be given to you;
Keep on seeking,
And you will find;
Keep on knocking,
And it will be opened to you".
May the Lord give us men "after His own heart". For Christ's sake. Amen.
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