KASUMIGAOKA
2017/10/01
SERMON: “Deacons Who Serve the Lord”
「主に仕える執事」
TEXT: Acts 6:1-7; 1 Timothy 3:1-13（esp. vv. 8-13）
I. INTRODUCTION: Greatness in Christ’s Kingdom
During our study of Paul’s letter to Titus, and also during the fall church conference we have been thinking about the role of elders in the church. But we have not yet considered what sort of person may be a good deacon. We have not even considered what the Bible tells us about the church’s need of good deacons. With our election of officers scheduled for today, this is rather late to be taking this up, but maybe it is not too late to be useful.
The word translated “deacon” is the ordinary Greek word meaning “servant.” It is a very common word in the Bible, but the Lord Jesus fills it with a very special dignity and honor. In fact, Jesus says that a faithful “servant” occupies the position of highest honor in His church and in the kingdom of God! Please look for a moment at Luke 22:14-27. Verses 14-23 describe the familiar scene of Jesus reclining at the table with His disciples to share in His last Passover meal before His crucifixion. When Jesus took up the bread, He said to them, “This is My body which is given for you; do this in remembrance of Me” (v. 19). Jesus told them that He was going to die for them! But almost immediately, after telling them that He was going to die, shedding His blood to establish God’s new covenant with them, the disciples began to argue among themselves. What did they argue about? It is almost unbelievable, but His disciples began to argue about “which of them was considered to be greatest” (v. 24). These disciples had been with Jesus for three years by that time. The fact that these disciples could argue about which of them was greatest at such a time shows how firmly pride can grip the human heart. They were thinking about receiving honors and gaining personal fame. But Jesus was thinking about giving up His life for them.
Even then, Jesus did not scold the disciples or become angry. Instead, He taught them. “And He said to them, ‘The kings of the Gentiles lord it over them; and those who have authority over them are called “Benefactors.” But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table, or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (vv. 25-27). The Lord Jesus shows His disciples a new “model” for greatness in the kingdom of God. Jesus gave them an example of self-sacrificing service. The apostle Paul later urges the church members in Philippi to remember that example. He said, “Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:5-8). This is the model Christ gave for His disciples to follow. It is also the model for the office of deacon. Let’s think more specifically, now, about the role Jesus has given to deacons in His church.
II. THE OFFICE OF DEACON
Jesus Himself clearly taught that true greatness is achieved through serving, rather than by being served. He also gave us an example to follow. But where does the office of deacon come from? Jesus did not Himself appoint deacons, did He? Let’s consider, first, the need for this office; second, how deacons are appointed, and third, the main difference between the office of deacon and the office of elder.
First, why are deacons needed in the Christian church? We know from the record of church history in the book of Acts and also from our study of Paul’s letter to Titus that elders were appointed in every church soon after the churches were established. But there is no evidence that deacons were appointed in every church from the beginning. Why not? Are deacons not necessary? The first recorded ordination of deacons is found in Acts 6. From this passage, we learn that deacons became necessary because of the rapid growth of the church in Jerusalem. Acts 6:1 and 6:7 emphasize the fact of the church’s amazing numerical growth. On the day of Pentecost alone about 3,000 people were baptized and added to the Jerusalem church (Acts 2:41). Before long, Acts 4:4 tells us that the number of the men in the church was about 5,000, in addition to women and children. Furthermore, many people were generously giving large gifts to the church, in order to provide food and other necessities to the poor members. It soon became impossible for the apostles to oversee all of the ministry needs. Acts 6:1 tells us that “a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food.” The apostles realized that they could not properly oversee all of the needs of such a large church. They needed help. The office of deacon was established because the apostles were not willing to abandon the ministries of prayer and teaching the word of God in order to provide for the physical needs of church members. Both spiritual and physical needs must be satisfied, but the apostles’ primary responsibility was to provide for the spiritual needs of the congregation. So the apostles gathered the church and said, “It is not desirable for us to neglect the word of God in order to serve tables. But select from among you, brethren, seven men of good reputation, full of the Holy Spirit and wisdom, whom we may put in charge of this task. But we will devote ourselves to prayer, and to the ministry of the word” (Acts 6:2b-4). The office of deacon was established because the primary ministry of the apostles could not be neglected. But neither could the physical needs of the members be ignored! So the task of “serving tables”—including the supervision of offerings and gifts, organizing the daily purchase and distribution of meals, as well as many other details—was entrusted to the hands of the first seven “deacons.” The term “deacon” (Greek “diakonos”) is not used in this passage, but the word for “daily serving of food” in v. 1 is the Greek word “diakonia.” And the verb used in v. 2 for “serve tables” is also the Greek verb “diakoneo.” It is interesting that the word used in v. 4 to describe the apostles’ “ministry of the word” is also the Greek word “diakonia.” So, both apostles and deacons were “servants” to the church.
Secondly, we learn from this passage how deacons should be appointed to their work. Following the apostolic instructions, the first seven deacons were elected by the members of the Jerusalem church. But those elected must satisfy certain requirements. First, they must be “men of good reputation.” Second, they must be “full of the Holy Spirit.” I think that means that their lives must show the “fruit of the Holy Spirit”—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal. 5:22). Third, they must be “full of wisdom” (v. 3). Seven men who possessed these qualities were elected. Then, these men were brought before the apostles, who performed the first “ordination ceremony” that is recorded in the Christian church (v. 6). After praying, the apostles “laid their hands on them” and consecrated these seven men to their new “spiritual office”—the office of deacon.
The third thing we learn from this passage is the difference between two basic kinds of Christian ministry. The apostles established the principle that, in Christ’s church, neither the “ministry of the word” nor the “serving of tables” should be neglected. From that time on, the apostles (and their successors, the “elders” or “overseers”) devoted themselves to the ministry of the word and to prayer. And the deacons devoted themselves to providing for the material needs of the church, such as food, clothing, caring for the sick, and arranging hospitality and shelter. There is a “ministry (diakonia) of the word,” and there is a “ministry (diakonia) of tables.” In 1 Peter 4:10-11, the apostle writes, “As each one has received a special gift, use it in serving one another, as good stewards of the manifold grace of God. Whoever speaks, let him speak, as it were, the words of God; whoever serves, let him do so as by the strength which God supplies, so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen” (1 Peter 4:10-11). By using their respective gifts, each one will serve Christ to the glory of God. Elders serve primarily by speaking the word of God to feed men’s souls. Deacons serve primarily by providing the things our bodies need. Both are servants, but their serving differs because their “gifts” are different. The difference between the two offices of elder and deacon is based upon the different kind of gift each one has been given by God. If we examine the list of qualifications for elder and deacon that is recorded in 1 Timothy 3, we see that their qualifications are very similar, but there are some significant differences.
III. QUALIFICATIONS FOR DIACONAL MINISTRY (1 Tim. 3:8-13)
Notice that the first thing Paul emphasizes about deacons’ qualifications is their similarity to the qualifications for elders. In 3:8, he writes, “Deacons, likewise, must be men of dignity,” etc. In most ways, deacons should be like elders. They must be men of good reputation. Deacons must be dignified, trustworthy, “not addicted to wine” or “fond of sordid gain.” They must be sound in their faith and “holding to the mystery of the faith with a clear conscience” (v. 9). A deacon, like an elder, must be “beyond reproach” (v. 10). If married, a deacon should have only one spouse. They must be good managers of their children and their homes (v. 12).
There are two qualifications, however, which seem to be different for elder and deacon. First, an elder must be “able to teach” (v. 2), while this is not required in the case of a deacon. The first distinction made by the apostles when they appointed the first deacons in Jerusalem was that deacons should be in charge of the “ministry of tables,” but the apostolic leaders of the church must be devoted to the “ministry of the word of God.” The authority of an elder to lead the church depends on this spiritual gift—his ability to teach the word of God. A deacon does not require this qualification, because the scope of his duties does not include teaching the word or “shepherding” the church of God.
A second difference between the qualifications of an elder and a deacon is that, while an elder must be a male, a deacon may be either male or female. In v. 11, Paul gives specific permission for women to serve in the office of deacon. “Women must likewise be . . .” This instruction is placed in the middle of the qualifications for deacon. Paul seems to have included this special instruction for women deacons because of the restriction he had written about women in 2:12. There he had said, “But I do not allow a woman to teach or exercise authority over a man . . .” Deacons, unlike elders, are never required to “teach” or to “exercise authority” over anyone. So the restriction from exercising authority which excluded women from the office of elder did not apply to the office of deacon. Not all denominations accept this basic difference between the two offices, but their reasoning is not very convincing. Some, for example, say that the word “women” should be translated “wives,” and refers to qualifications for the wives of deacons, rather than for deacons themselves. But the word used is “women.” It can only mean “wives” when that meaning is demanded by the context. For example, if the pronoun “their” preceded the word “women,” then it would clearly refer to the “wives” of the deacons. But the pronoun is absent. Therefore, it can only mean “women” in this context.
Furthermore, Paul gives us an example of a female deacon in Romans 16:1. Some translations say, “I commend to you our sister Phoebe, who is a servant of the church in Cenchrea.” But Paul is giving a “formal recommendation” of Phoebe to the church in Rome. He is asking for their cooperation to give her “help in whatever matter she may have need of you.” In such a context it would be most appropriate to show Phoebe’s official relationship to the church in Cenchrea. The word “deacon” is used this way in Phil. 1:1, where Paul addresses his letter “to all the saints in Christ Jesus who are in Philippi, including the elders and deacons.” The office of deacon was established in Jerusalem long before Paul wrote to the Roman or Philippian churches. Therefore, it seems most probable that Paul was introducing Phoebe to the Roman church as a “deacon of the church in Cenchrea,” and not merely a “servant of the church.”
Paul concludes his list of qualifications for the office of deacon in 1 Timothy 3:13. “For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.” The offices of both elder and deacon are highly honored in Christ’s church. That is true, not because “church officers” possess special “authority” or “rights,” but because both offices require sacrificial serving. Remember Jesus’ explanation to His disciples in Mark 10:42-45. Those who are “greatest” in Christ’s church are not men who “rule over others with authority,” but those who serve others, following in the footsteps of the Lord Jesus Christ. The greatest honor belongs to the faithful servant because he or she is the servant of the King of kings and the Lord of lords!
IV. CONCLUSION
We will hold an election today to choose an elder and deacons. We should ask God to give us servants of the Lord Jesus who will carry out their duties faithfully, using the gifts that God has given to them. We should pray for the men and women whom God has equipped for these offices. It is our job to recognize and to elect the people whom God has prepared. Elders and deacons whom God gives to His church will do a “good work” and “obtain a high standing” as they faithfully serve. They will need to be filled with God’s Spirit and wisdom in order to serve well. Let’s encourage the elders and deacons God will give us, and pray for them. No one is able to do such important work without God’s help. But do not be timid! If you are called to serve, God will help you! As the apostle wrote in 2 Corinthians 3:5-6a, “Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant.” So, let’s unite our hearts and use the gifts God has given to each of us, to serve one another and glorify the Lord Jesus Christ. Let’s remember the example of our Lord Jesus, who came not to be served , but to serve, and to give His life a ransom for many” (Mark 10:45). And as we look forward to the celebration of the Lord’s Supper next week, let’s examine our own hearts to see if we, too, have this attitude in ourselves which was also in Christ Jesus (Phil. 2:5).