The Office of a Deacon

The Distinct Office of a Deacon

0:00 The requirements for the office, and then this morning, what God requires of church members with respect to that office.

0:09 And, of course, the materials dealing with the subject of the elder and his place in the assembly of God are much more complete than that block of truth dealing with the second office, that of deacons. And so I believe that we can cover tonight, I hope not in too surface a way, the relevant biblical teaching regarding the office of a deacon. Now, we know that the deaconate is an office in the light of two passages of scripture in particular. Philippians chapter 1, which we considered back some weeks ago when we started this study, in which Paul, addressing himself to the church at Philippi, makes this distinction, Philippians 1 and verse 1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus, which are at Philippi, with the bishops, that is, the overseers, the elders, and deacons. And so here we find not only elders distinguished from the rank and file of the saints of God in Christ, but also we find the deacons set apart as a distinction. A distinct class or order of office pairs within the church of Christ.

1:30 And then 1 Timothy chapter 3, where we have the concluding words concerning the requirements for those who would fill the office of a deacon, this clear statement, 1 Timothy chapter 3 and verse 10. And let these also first be proved, then let them use the office of a deacon, being found blameless. Verse 13, For they that have used the office of a deacon, well purchased to themselves a good degree and great boldness in the faith which is in Christ Jesus. So here we have two distinct references to the diaconate as a distinctly separate office-bearing capacity within the local church. Now, as we try to think our way through the office of a deacon, the functions of the deacon, the requirements for the office, let us first of all try to understand something of the meaning of the word that is used for this office. You remember that in our introducing the subject of elders, we tried to understand the two words. Precipiter, the elder, spoke primarily of the dignity of that office,

2:44 whereas the bishop spoke of the matter of oversight, the concept of the function of the office. And so it is with the matter of the deacon, where the key word for the elder is bishop as far as the function, oversight, ruling. The word used here is the general term used in the New Testament for serving or for ministry. It is the same root word as found in John 12 and verse 26, the servant concept.

3:17 John 12 and verse 26, If any man serve me, let him follow me. And where I am, there shall I be. And where I am, there shall I be. And where I am, there shall I be.

3:23 And where I am, there shall also my servant be. If any man serve me, we could in a very real sense translate, If any man deacon me, let him follow me. And where I am, there shall also my deacon be. If any man deacon me, him will my father honor.

3:39 So the word used for serve is the word that later on came to be identified with the specific office of the deaconate. There are times when the apostles described themselves as deacons, as ministers, as servants. 1 Corinthians 3 and verse 5 is the same basic word. 1 Corinthians 3 and verse 5, where the apostle says, Who then is Paul, who is Apollos, but ministers, servants, deacons, by whom ye believe?

4:11 And so you see the word here is used in its more broad and general sense of the concept of servants. Now where did this concept come into the thinking of Paul? Now where did this concept come into the thinking of Paul? Now where did this concept come into the thinking of Paul?

The Origin and General Responsibility of Deacons (Acts 6)

4:23 How was it that the general word for serving or ministering came to have this specific meaning with reference to the office of a deacon? Well, the best we can gather, the origin of the deaconate is the Acts 6 situation. Though we cannot say with the categorical finality that this is the institution of the office of a deacon, there is everything in Scripture and in the history of the Bible and the history of the biblical interpretation and explanation to indicate that this was probably at least the seedbed out of which the distinct office of the deacon grew. Acts chapter 6.

5:08 And in those days when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. The church cared for the widows. President Roosevelt hadn't appeared on the scene there in Palestine, and instituted social security and some of the other, quote, blessings of the welfare state, and so these people had a problem. And as the church multiplied, why, the care for widows multiplied, and so you had this problem that arose out of that great increase in the church.

5:42 The Grecians felt that the Jewish widows were getting a few extra hunks of meat and a few extra bolts of clothing, and so there was this disputation. So we find in verse 2 that the Twelve called the multitude of the disciples unto them and said, It is not reason, it is not sensible, it isn't right, that we, apostles, should leave the word of God and serve table. It's not right. Here's a problem.

6:10 The problem must be met. We can't stick our head in the sand and act like it's not there. Here's a legitimate expression of Christian love within the church, caring for the widows. Pure religion.

6:19 And undefiled before God and the church. The father is the visit of the fatherless and the widowed. James chapter 1. But, they say, it's not right that we who have peculiar gifts and peculiar responsibilities to minister the word of God should take on this ministry of service.

6:35 Wherefore, brethren, look out among you, seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But, we will give ourselves continually to prayer and to the ministry of the word. And the same pleased the whole multitude. And they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas, a proselyte of Antioch, whom they set before the apostles, and when they had prayed, they laid their hands on them.

7:10 And the word of God increased, and the number of the disciples multiplied in Jerusalem greatly, and the great company of the priests were obedient to the faith. So you have the basic facts that seem to be the beginning of the ministry of the deacons or the establishment of the diaconate as we use the term. The servants of God called to preach and to pray, particularly the apostles, felt it was not right for them to leave this tremendously vital ministry and yet this ministry of service to widows had to be done. Therefore, it was either sacrifice the full development and full employment of their own particular gifts at the mercy of this job of serving, or appoint some who could take on the ministry of serving who would have peculiar responsibility for that particular responsibility. And when they made this second suggestion to the congregation of the saints in Jerusalem, they received it well. They selected the seven whom they felt met the qualifications. The apostles gave their amen, their validation of the choice of faith, of the assembly, laid their hands upon them, and it is not insignificant that verse 7 is put here, and the word of God increased.

8:29 Why? Well, for one reason from the human standpoint, the teaching, ruling elders, the apostles who in the church were elders, Peter addresses himself as a fellow elder in 1 Peter 5, were able to give themselves to the task for which God had peculiarly equipped them and their energies and interests were not siphoned off, even upon legitimate tasks. This was a holy task, and yet it would have meant a siphoning away of some of the energies and interests and labors from that thing to which God had called them. Therefore, if elders are to rightly teach and rule, there must be those who can do the necessary ministry of service, and thus we have in this passage at least the germ form of the office of a deacon. So we can say, in a general way, that the responsibility of deacons is the duty of ministering to the poor and oversight of the temporary affairs of the church as ones designated by the church for that task and answerable to the church for the discharge of their duty. Now to simplify that, if you were a saint in Jerusalem and you knew someone else in the church who was a widow and was starving, were you responsible as an individual Christian to have her over to share your casserole on Monday night?

9:54 Of course. It's the responsibility of every single Christian where he sees need in his brethren to seek to communicate to that need. But though it is the responsibility of every Christian when confronted with need within the church to respond to it in love, it is the peculiar and official responsibility of deacons to actually seek out those in need, and to minister to that need, not as individuals, but as representatives of the entire church. You see the difference?

10:25 Just like every Christian is to exhort his brother. Remember we read this morning, exhort one another. It is the teaching ruling elders who have a peculiar responsibility to officially administer the word of God. Mrs. Jones is not responsible to be at the home of Mr. Smith, a fellow Christian, at home. At seven o'clock Tuesday evening because he would like to exhort her. But Mrs. Jones is responsible to be at the church Sunday morning at 11 o'clock at the appointed time when the teaching ruling elder shall teach and exhort. See the difference? In one, there is the concept of the official duty within the framework of the office. Every believer is to exhort his brethren.

11:13 But in a peculiar way, the elder is given that responsibility officially to discharge as an office bearer. So the deacon, they have the official responsibility to discharge the ministries of compassion and of meeting the needs of the poor and in general, the temporary secular, we may say, affairs of the church. So we conclude that though all Christians should care for the poor, it is the duty of deacons to actually seek out the poor and the needy. Everyone in a church should be concerned about the physical needs of the church.

11:50 But the deacons must be concerned and discharge that concern through the proper channels within the church. It is obvious then from this passage and from anything else that the scripture teaches about the deacon that it is not a ruling office but a serving office. And that's bound up in the very word deacon which means to serve. Just as the function of the elder is bound up in the word to oversee, to rule, to direct, to superintend.

Specific Duties of Deacons: The Three Tables

12:25 Now to break this down specifically as we did with the elders, we've seen the meaning of the word, the general concept of the office. Now what are the specific duties of the deacon? Now it's at this point that one scours the scripture and comes up with very little data. Not like the eldership where you've got lots of biblical blocks with which to construct the answer to that question.

12:51 What are the duties of an elder? You go to scripture and you've got all kinds of blocks to construct an answer. When you come to the diaconate there is very, very little material. Now I believe perhaps one of the reasons is that the office of the deacon is a very flexible office.

13:06 In times of great physical oppression, times of overt persecution, in times of poverty, in situations where you don't have some of the quote blessings of the welfare state, why you see the office of the deacon would be much more demanding and much more extensive than perhaps it would be in our own society. But I believe we can summarize by way of application and implication those things that we learn by just and necessary inference as the old confession says, that the duties of the deacons are to serve and care for the table of the poor, the table of the Lord, the table of the pastors. That's not original with me. I got that out of a book. But I'll share it with you because I believe as it helped me, perhaps it will help you. The Lord Jesus said on the, just prior to his crucifixion, the poor he have with you always. You always have the poor with you.

14:09 Now what are we to do with them? Are we to be indifferent to them? No, the scripture says let us do good to all men, especially those of the household of faith. So it is the responsibility of the deacons to seek out the poor amongst the people of God.

14:25 We don't have, as far as I know, any permanently poor ones amongst us. I trust eventually we will as the circle of our influence and outreach increases. But we do have some who come to what we might call a temporary poverty. Perhaps they're an unusual degree of an unusual degree of sickness that bleeds off the funds of our people.

14:46 Perhaps they're an unusual degree of sickness that bleeds off the funds of our people. Perhaps they're an unusual degree of sickness that bleeds off the funds of our people. But we do need those in the world of the world of the church to be aware of the need for these people. And we have an opportunity to do that.

14:59 And we've done that in the church. And we've done that in the church as in times in past when someone's been out of work for one reason or another. The church has made aware of this need. It is the peculiar responsibility of the deacons to be alert and aware of those in the assembly who have monetary and physical needs.

15:15 If it's not widows, it's any who come under and aware of the poor among us within the household of God and also of those who are not in the household of God. The Scripture says, do good to all men, but especially those of the household of faith, but not exclusively those of the household of faith. And there may be times when in our opportunities and attempts to witness to those outside of Christ, it may be necessary to put some bread, physical bread upon the table before they'll be ready to receive the bread of life into the heart. And this is the peculiar responsibility of the deacons.

15:50 Then secondly, it is their responsibility to provide for the table of the Lord. Now I mean that in the general sense. That which applies to the fellowship of God's people in community.

16:03 Are there legitimate concerns about physical properties of the church? Is it necessary to have a peculiar building to see that the bills are met in paying for properties? This should be the peculiar responsibility of the deacons. A ministry of service within that temporal realm.

16:20 And then of course even more specifically in making the necessary provisions for the physical needs of even gathering to the Lord's table in our communion service. This is the responsibility of the deacons as they serve. And then the table of the pastor. 1 Timothy 5.17 the passage we looked at. Those that labor in the word and in doctrine are worthy of double honor. And though that does not mean exclusively taking the table of the pastor in care of the bread of the pastors in its context it uses that reference thou shalt not muzzle the ox that treadeth out the corn the laborer is worthy of his hire and there ought to be those who are officially responsible for seeing to it that those who are laboring in the word and in doctrine and living of the gospel are adequately cared for. It should never be that a pastor should ever have to initiate discussion about monetary needs.

17:14 He has no right being a teacher a teaching ruling elder if he's greedy of filthy lucre. So if he's not greedy of filthy lucre he should not be put in the embarrassing situation of having to bring up the matter of his stipend which would be necessary for his sustenance and for his ministry. So it's the responsibility in a peculiar way of the deacons to care for this matter. So much then for the general concept of the ministry of the deacon and of course that will have maybe a hundred different individual applications and this is something that I'm sure as we pray and as we seek the mind of God God will give us insight as to the details in the outworking of the deacon's ministry. Now we move to the fourth question having looked at the meaning of the word the general concept the specific duties what are the requirements for those who would fill the office of a deacon? And here God has not left us in question I wish the other questions were answered as clearly as possible. As clearly as this one is answered in 1st Timothy chapter 3 we have the requirements for the deacons set forth with great clarity even as we do with reference to the elder.

Requirements for Deacons: Grave and Trustworthy Character

18:29 1st Timothy chapter 3 having dealt with the first seven verses in some detail we come now to the eighth verse likewise having given the requirements for the office of an elder bishop likewise must the deacons be. So here we have the standard that must be met for anyone who would aspire to the office of a deacon or anyone whom we contemplate as being qualified for that office. The first virtue of the deacon is that he must be grave. Now this word grave has some terrible connotations to us all the way from the place where we put those who've gone from us to the long face with the hollow eyes and the deeply etched lines of concern and we think of a grave man and it doesn't have a very good connotation to us but the word means basically one who is worthy of respect or honor a noble dignified serious person one who is worthy of the veneration of the saints of God just as the word blameless without just cause of censure seems to be the umbrella type virtue that must characterize the elder so Paul in this context seems to use

19:57 the word grave as the general title of virtue he must be a man worthy of respect and honor a noble dignified serious man worthy of the veneration of the people of God he must be marked by his consistent piety and godliness now why should this be so he is not doing what we would call primarily spiritual ministries caring for the table of the poor the table of the Lord and the table of the pastor is this not a rather mundane requirement why should it be necessary that there be this dominant characteristic a marked clearly seen piety well a number of reasons the most basic I think is very obvious the deacon fills an office and an office bearer in a real sense reflects the the whole character of the church you see once a man has the hands of the eldership laid upon him for an official task the church is in a peculiar way putting its stamp of approval upon such a person let me illustrate how practical this is I don't like certain time my mother told my wife recently she said you know calling my wife by her first name she said you know it's only the miracle of God's grace that Al ever became a preacher she said why is that she said well

21:27 all through high school all up through even college he could never sit still for 15 minutes never could sit still and the fact that he can sit still for hours in his study it's the grace of God well that's not only part of it that's only part of the answer another thing is it's only the grace of God that I can wear shirt and tie as much as I do I'd love to just let my whiskers grow and have a t-shirt on and an old pair of trousers on and that's the way I used to be in my study all the time I figured that's the Lord doesn't care how I look and I'm more comfortable that way and I guess maybe all of us who are under 40 have a little bit of the beatnik and the hippie in our bloodstream somewhere but then there were times when people would come unexpectedly to the door say a delivery man came to bring some books from Puritan publications or something else and here the pastor would go in a t-shirt and an old pair of trousers and a half day's growth of beard on his chin and I began to realize something I didn't go to that church as an individual that door as an individual I went as a representative of all you people and how I appeared at the door reflected upon the entire Trinity Church so as much as it kills me I wear a shirt every morning now and tie it when I go up to the study and every time I go downtown I make sure my hair is all combed and everything is right why? well not because I like being a dandy the Lord knows I don't but you see here's a principle I do not stand at my front door as an individual I stand as your

22:56 representative as the representative of the entire church in a way that individual Christians do not well this is the principle you see so the deacon may be going to give a check for fifty dollars to a family in need why must he be a brave man why must he be a man who in better twentieth century parlance is worthy of respect or honor a noble dignified serious man because when he puts out that hand the whole life behind it reflects the character of the church and the church and the Lord in whose name he puts out his hand in this deed of mercy therefore godliness and practical piety must be the dominant characteristic even of the deacon in his ministry of service alright what does that mean then in a more detailed way just as Paul says he must be blameless to be an elder and then he breaks that down so he does the same with this he must be this respect a man worthy of respect this honorable man this involves first of all he said not being double-tongued not being a man of a split tongue we use the term he talks out of both sides of his mouth what do we mean by that you mean he can say something to these people over here and with the same mouth say something to these people over here now the requirement for the deacon is is he not be this kind of a person whom we could call double-tongued now what does it mean

24:25 to be double-tongued well it can mean either someone who says different things to different people out of carelessness he's just not careful and he makes a big promise over here and then he says something to someone else over here or it could mean just plain lack of honesty and outright dishonesty and deception I believe it's the former it's a person who says one thing to one person and another thing to another person now do you see why this is a peculiar responsibility of the deacon as he moves amongst the people of God seeking to know the needs of the people of God in a physical temporal way he must not be a man who is double-tongued a man who betrays confidence a man who cannot be trusted to say the right thing to the right person and the same thing to another person when necessary he must be marked as a person whose piety has reached right out to the end of his tongue it's amazing how some people's piety seems to stop about four inches short of the place where we're doing the most good isn't that what James says? isn't that what James says? about the tongue? he says everything else is tamed but if this isn't tamed it makes the whole rest of our religion what?

25:46 vain any man seemeth to be religious and brideth not his tongue if his piety and religion stops four inches short of this organ here he says it's vain religion so in a marked way the deacon must be a man who's not double-tongued then he goes on to say he must not be given to much wine well we dealt with that last week a different terminology is used here but this obviously means he must be one who's not addicted to wine it's even stated more forcefully than in the requirement for the elder and why is this a requirement? why it's obvious if a man is addicted to much wine he's a reproach to the church whom he represents not only that I wouldn't want to trust him to handle my money he might be like the proverbial drunken sailor he gives everything away and uses no discretion and you don't want to put the fun for the poor in the hands of a man who might empty it out in one shot where it wasn't needed so the whole concept of stability and good judgment would be utterly undermined if the man were known to be given to much wine then he says not greedy of filthy lucre better translated not greedy of base gain he must be marked as a man who doesn't have his heart set on the accumulation of material things now again it's obvious why this is a peculiar requirement of the deacon he's going to be handling money

Requirements for Deacons: Sound Doctrine and Pure Conscience

27:12 and if ever there's an opportunity to have a Judas it's in the diaconate remember when Judas was supposedly wanting to save some money for the poor remember when the alabaster box of ointment was broken and poured over our Lord he said why this waste?

27:32 why this money could have been used for the poor and then it went on to say this he said not because he cared for the poor but because he was a thief oh how necessary that those who are entrusted then with the dispensing of the funds of God's people and missions of mercy be people who are known to be free from the love of base gain so that the church can be confident that its funds are being properly dispensed and then the next requirement the fifth requirement he must hold the mystery of the faith in a pure conscience that is he must have a firm grasp on sound doctrine now wait a minute I thought that the deacon didn't have a ruling or teaching office why must he have a firm grasp upon the doctrine of God? and he uses this term later on great is the mystery of godliness the mystery of our faith in verse 16 and he speaks of the grand truths relative to Jesus Christ his person and his saving work well again you see as he goes out on his ministry of mercy there are times when putting forth the hand in a demonstration of Christian love paves the way for the verbal message of God's grace and if he's going to communicate that message of mercy and grace verbally as well as with his hands then he must be a man who has a sound a grasp on sound doctrine but not only theoretically

29:01 notice it says holding the mystery of the faith in a pure conscience now how in the world can you read a man's conscience? how are you going to know if he holds the mystery of the faith in a pure conscience? you can question him as to whether or not he holds the mystery of the faith do you believe this? do you believe that?

29:17 do you believe this? do you believe that? how can I read his conscience? well I think the same way I can read a man's heart notice in 2 Timothy chapter 2 and verse 2 Paul tells Timothy flee also youthful lust chapter 2 verse 22 I'm sorry 2 Timothy 2 22 flee also youthful lust but follow after righteousness faith charity peace with them that call on the Lord out of a pure heart now how am I to find people who call on the Lord out of a pure heart?

29:54 I thought only the Lord knows the heart how can I tell if people call on the Lord out of a pure heart? how can I tell if a man holds the mystery of the faith in a pure conscience? well in an absolute sense I can't tell but in a relative sense I can for Jesus said by their fruits God shall know them or ye shall know them and I can't tell ye shall know them so that what Paul is saying I believe he's saying I don't want to appear overly dogmatic here but I think what he's saying is this he must be a man who has demonstrated not only a grasp on objective doctrine but has demonstrated to some reasonable degree that his life is affected by his doctrine that's what it means to hold the faith in a pure conscience if he's a man who professes loudly his belief in orthodox truth but who can perhaps blow his stack or be overly sarcastic and wound another Christian and never go and apologize he's able to meet that person the next week and never say I'm sorry his conscience seems to be insensitive to human relationships something's terribly wrong something's terribly wrong if he can even in innocent jesting wound someone and not be disturbed until he's made up to make sure that that wound is healed something's wrong to hold the mystery of the faith

31:23 in a pure conscience is to demonstrate that the doctrine has become a matter of life and oh what a difference that will be you see in the whole ministry then of the Deacon he's a man who knows what it is to see the implication of truth in the life the man who's very bearing then will be a marvelous demonstration of the power of truth as he represents the church in its ministry and so I think that's what he's doing in the ministry of service then he goes on to say verse 10 and let these also first be proved better translated let them first of all be put to the test then let them use the office of the Deacon being found blameless the New English Bible translates it this way they must first undergo a scrutiny and if there's no mark against them they may serve now what does Paul mean? by this well some have interpreted him to mean that there should be sort of a probationary period I don't believe this is what he's talking about that someone must be a probationer for six months but I believe he's saying take any time that is necessary to honestly scrutinize a man's life in the light of these standards now for some of us this can be done with people who have been among us without any added time in other words

Requirements for Deacons: Marital Fidelity and Household Rule

32:52 we do not need to say well we believe so and so might be deacon material let's watch him closely for six months if we have sufficient knowledge of those among us who meet these qualifications then we'll do as we have stated in our Constitution on the evening of our elections we shall ask those whose names are put in nomination for the Deaconate to leave the room and then we shall in the light of this list prove them examine their lives and if they pass then we should recognize them as office bearing deacons within our assembly then he goes from this into another requirement in verse 11 I'm sorry verse 12 verse 11 is sort of a little parenthesis and we'll have to deal with that some other time even so must their wives be grave not slander sober faithful in all things there are a lot of problems connected with this verse it's as simple as it looks on the surface just talking about the wives of deacons it's probably speaking about deacons assistants female assistants who could in some cases perform the ministry of service with more discretion than a male person could do now remember this was especially true in a society such as there was in biblical time when the separation between the male and female such as we have in India where all the ladies sit on one side

34:21 where there is a much greater sense of what we would call what would we call I don't know what we'd call it but you call it what you want but of the separation of the sexes in what we would call common social relationships so that there would be times when it would be a part of discretion for a woman to go on the message an errand of mercy so that deacons apparently appointed female assistants who were not deaconesses as far as being an official office but who carried out that ministry in obedience to the direction of deacons so much then for verse 11 we'll go into that some other time in detail we're talking tonight about deacons verse 12 let the deacons be the husbands of one wife the same as you have for the elders one wife's husband absolutely above reproach in regard to their marital relationships again the requirement here so obvious why it is given if people any question about an office bears moral purity and uprightness confidence is destroyed and the elders in the church will have no confidence in sending them on these errands of mercy but not only must they be above reproach in relationship to their own wives they must rule their children and their own houses well now why is this required I thought the deacon did not rule why must he rule

35:51 well his own house Paul does not say he must rule his own house because if he doesn't rule his house how can he rule the church of God that's the reason he gave in verse 5 as to why the elder must rule well his own house for it's a proof of his ability to perform his function if he can't rule his house how can he rule the house of God here Paul doesn't reason that way he simply says he must rule his own children in his own house well why is this required here Paul does not rule his own house because he must rule his own house so that his house this is that he must rule his house in the house of God he must rule his house in the house of God He separates the matter of ruling his children and his houses. I mentioned last week that to rule one's house means, first of all, your wife, any servants, any others who make their home under your roof. Then, in a special way, it means your children. That's obvious here.

37:08 Ruling their own children and whatever else is under their roof must be ruled well. And I kid people when they come and they comment about the lady's obedience. And I say, well, I believe when it says rule well your own house, it means your dog, too. And I do believe that, really.

37:26 The whole bearing of the household of the servants of God should be one. There's order in this home. Things aren't just happening helter-skelter. Now, it may be simply because I can't stand unruly dogs.

37:38 It may not be an ounce of grace in my desire to rule my dog. It may be all temperament. But be that as it may, he says, ruling their own house is well. And everything that's in that house.

37:49 It comes under that requirement. Now, what's the incentive for this? If the diaconate is basically a ministry of service, if it is not a ruling office, should there be those amongst us who would genuinely aspire to this office as much as men aspire to the office of an elder? As we read in verse 1, this is a true saying, if a man desire the office of a bishop, he desire the good work.

Incentives for Serving as a Deacon

38:15 Notice the incentive Paul gives in verse 13. For they that have used the office of the diaconate, the deacon well, purchased to themselves a good degree and great boldness in the faith which is in Christ Jesus. They purchased to themselves a good standing and great confidence. Now, what does he mean?

38:34 Well, some would say what he means is this. If you serve well as a deacon, then that's the stepping stone to becoming an elder. In other words, a good performance of the function of the office of a deacon prepares you to, quote, step up, end of quote. It's sort of...

38:51 It's promotional grounds for a higher ecclesiastical office. Or some would say you purchase to yourself a good degree. That is, you become an honored person within the church. Now, my own conviction is that those are two very base, unworthy motives to ever set before anyone to become a deacon.

39:11 Make the diaconate a stepping stone to a bigger position. Make the diaconate a platform upon which you can parade your stuff so you can heap the praises. God would never use those motives. And the key to what Paul means is in the tenses that he uses.

39:28 In the original, the tense used here, for they that have used well the office of a deacon, is what we would say in the English, the past tense. Those that have served as deacons well and have come to the end of the time of their service, which would generally be, of course, when they go home to be with the Lord, have in so serving well purchased a good degree, that is, a good standing, not before men, but before their Lord. Now, that motive is used again and again in Scripture. The motivation of a heavenly reward is set before us again and again.

40:03 Christ said, A cup of cold water will not fail to receive its reward. Great is your reward in heaven, He says, if you are persecuted. And the concept of the reward of His well done is not only a scriptural and legitimate motive, it's a powerful motivation. I want His commendation in that day, don't you?

40:25 I don't want the commendation of men down here. If you get a little bit of it along the way to encourage it, fine. But if you don't, too bad. If He smiles, what does the frown of men matter?

40:37 But if He doesn't smile, what do their smiles do in the way of substituting? So Paul is saying that one of the incentives for a man to take this office of service is that as he ministers the cup of cold water in the name of Christ, he will stand the deacon will in a peculiar place to receive reward in that day. And then he says, They purchase not only a good degree, but great boldness or confidence in the faith. Now what gives you increased assurance and confidence that you're a child of God?

Number of Deacons and Congregational Recognition

41:13 Well, the more you are able to discern of the graces of the Holy Spirit worked out in your life, the evidence of grace is more grace. So Paul seems, to say not only will the deacon who serves well, purchased to himself good standing in that day, but great and increased assurance in the performance of His ministry as He sees the grace of service, love to the brethren tangibly expressed, this will be to him added indication that He belongs to the Lord and His truly hits. So much then for the requirements for those who would fill the office of a deacon. Now, the next question and we asked it with the elders how many deacons should there be well they had a few hundred couple thousand believers there at jerusalem and they said seven will do us now seven in the light of their need in the light of the number of the disciples god has nowhere said how many were to have but there is indication according to philippians one at least at philippi just as they had a plurality of elders they had a plurality of deacons what is a plurality anything more than one so the only thing i would venture to say is that there is a strong suggestion that we ought to have more than one deacon and then i would like to believe that as the church grows

42:39 and as the need increases through the ministry of the word god will be equipping more and more men for the office of a deacon and then we can be flexible this is why we've not put in our constitution we must have three deacons or four deacons or five you i think this is utterly unscriptural to arbitrarily without any reference to the existing situation set out a specific number if we pass into a time of unusual physical need and some of the economists say we're going to say we're in worse shape now economically than we've been since just before the great bust in the late 1920s it could well be that we'd need more deacons to do more serving and then that god would español Quick men who'd be willing to serve as deacons so that the Scripture does not bind us to a specific number. Now, I promised you last week, and I'm glad I got through this in time to be able to answer this question, how are we going to recognize our deacons and our elders? And just before we touch that, I want to read a little quote from Charles Spurgeon. I got so blessed yesterday, I was reading in one of my theology books, and I had a footnote about Spurgeon's autobiography, volume two, page such and such, and I happened to have this four-volume set that I borrowed from someone, sort of an extended loan.

44:00 And it's very interesting that he has two chapters that he titles Deacons and Elders, Pastors and Teachers. Now, listen to what happened in Spurgeon's case. When he came to the New Park Street pulpit, he's now writing in the first person, when I came to the New Park Street pulpit, the church had no deacons, had deacons but no elders. And I thought, from my study of the New Testament, there should be both orders of officers.

44:25 Isn't it amazing? People reading the same Bible come up with the same answers.

44:30 For they are very useful when we can get them. The deacons to attend to all the secular matters, and the elders to devote themselves to the spiritual part of the work. This division of labor supplies an outlet for two different sorts of talent, and allows two kinds of men to be serviceable to the church. And I'm sure it's good to have two sets of brethren as officers, instead of one set who have to do everything, and who often become masters of the church instead of the servants, as both deacons and elders should be.

45:02 As there were no elders at the New Park Street, when I read and expounded the passages in the New Testament referring to elders, I used to say, quote, this is an order of Christian workers which appears to have dropped out of existence. In apostolic times, they had both deacons and elders. But now, somehow, the church has departed from this early custom. We have one preaching elder, that is the pastor, and he's expected to perform all the duties of the eldership.

45:28 I said, Lord, I'm in pretty good company when I talk this way. This is Mr. Riesinger's patron saint, remember? That's what he called Mr. Spurgeon.

45:37 One and another of the members began to inquire of me, ought not we as a church to have elders? Cannot we elect some of our brethren who are qualified to fill the office? I answered, we'd better not disturb the existing state of affairs. But some enthusiastic young men, who had been in the church for many years, said, they would propose at the church meeting that elders should be appointed.

45:55 And ultimately, we did appoint them with the unanimous consent of the members. I did not force the question upon them. I only showed them that it was scriptural. And then they, of course, wanted to carry it into effect.

46:06 Then he tells the passages he preached on. And then he went on to say that he always had his eyes open to look for men who seemed to be qualified even, either for the ministry of the deaconate, or the ministry of the pastor. Or for the ministry of eldership. Now he says a very, very touching human interest thing here, and I want to read this to you.

46:26 My elders have been a great blessing to me. They are invaluable in looking after the spiritual interest of the church. The deacons have charge of the finance. But if the elders meet with cases of poverty needing relief, we tell them to give some small sum and then bring the case before the deacons.

46:43 I was once the unseen witness of a little incident that greatly pleased me. I heard one of our elders say to a deacon, I gave old Mrs. So-and-so ten shillings the other night. Hmm, that was very generous on your part, said the deacon.

46:57 Oh, but explained the elder, I want the money from the deacons. So the deacon asked, What office do you hold, brother? Oh, he replied, I see, I have gone beyond my duty as an elder, so I'll pay the ten shillings myself. I should not like the governor.

47:12 That's what they called Spurgeon. All the elders and deacons called him the governor. I should not like the governor to hear that I had overstepped the mark. No, no, no.

47:20 No, no, no. My brother, said the deacon, I'll give you the money, but don't you make such a mistake another time. Isn't that a beautiful, touching human interest story? You see, the men recognizing their different spheres of responsibility and working together for the good of the church.

47:37 And this was a great encouragement to me because I didn't know that Spurgeon ever thought through the matter of elders. And then they have a picture here, the Metropolitan Tabernacle elders. And there they all are, venerable men with their beards. And then another picture.

47:51 Of his deacons on another page.

47:55 So you see, this is very practical. And as servants of God have found it in the past, so I trust we shall in the present and in the future. Now, how do we recognize our deacons and elders? Again, the scriptural material is not as complete as we would like it, but we do have from the act six passage and in two other passages, I believe sufficient light that we might know that we are acting scripturally when we allow the congregation under the direction of these passages of scripture to select elders and deacons.

Scriptural Basis for Congregational Election

48:29 In act six, you remember that the apostles, though they were in a peculiar way, the commissioned representatives of the Lord Jesus, they did not assume an authority to simply appoint these men for that initial ministry of service. But they said in verse three, wherefore, brethren, look, ye out among you seven men of. And then they gave the requirements for that initial ministry of service. Why did they do this?

49:03 Well, probably several reasons. One of them.

49:08 People always or generally have their best foot forward when they're around the apostles. Peter's coming to home for supper, clean the house up, take the magazines that you're not too sure ought to be around and stick them in the basement. Pull the plug out of the TV. Take the kids in the room and threaten them real good.

49:26 If they don't behave themselves tonight, we're going to give it to them. And so when Peter comes through the door, everything's in ship shape. You know, everything just looks so nice. Well, I think the apostles were astute students of human nature.

49:38 So they said, now, look, everybody's got his best face on. When we come around, you look out the people. You'll know better if they're honest men. You've got to deal with them.

49:48 They pay their debts to me. Maybe they don't pay them to you. See, they're always best foot forward. Around us.

49:56 But they've got the real foot forward around each other. There's one of the reasons. And that's not a small reason. Well, you see, if these men are to minister to you and on your behalf, they must be men whom you respect.

50:09 Therefore, in the day by day involvements of life, the congregation amongst whom people move can judge far better. If a man is blameless, above reproach in his marital relationship, and is not given to much wine, no striker, no brawler, and all of these other requirements. Then the second reason is, I believe the disciples recognized the principle of Matthew 18, 15 and following, where our Lord had given them instruction as to church discipline, and told them that when a man sinned and would not repent, and witnesses were taken and would not repent, he was to be brought before the church and the gathered body of God's people was to excommunicate him. And then the Lord said, for to the church is given this power to bind and to loose. All of the keys of church authority are put in the hands of the local assembly. And it was a recognition of this, I believe, that caused the apostles to say, you, as a gathered body of God's people, have authority to recognize your office bearers.

51:16 So they chose them out. And then the apostles were ratified and confirmed that decision by laying their hands. Upon them. So we practice common suffrage, election of officers by the body of God's people, on the basis of the principles of Acts chapter 6.

51:35 Then, on the basis of the use of a particular word in Acts 14. Miss Hiller mentioned this verse last week, in the question and answer time. When the apostle Paul and his companions came back through on their itinerary, amongst these budding early churches. It says in verse 23, When they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord on whom they had believed.

52:10 Now this word for ordained is a unique word. It's only used one other time in the New Testament, to my knowledge. And it means literally, and this is the first rendering given to it in all the Greek lexicons, to choose to elect by the raising of hands. That's the meaning of the word.

52:28 To choose or to elect by the raising of hands. So that whatever kind of ordaining of elders they did, the very word used here could be translated, and when they had chosen by the raising of hands elders in every church, and had prayed with fasting, they commended them to the Lord on whom they had believed. This is the word used in 2 Corinthians 8.19, where the concept of the church, selecting and electing is very clearly indicated.

53:02 2 Corinthians 8 and verse 19, this is the other usage.

53:09 Perhaps we ought to back up to verse 18. 2 Corinthians 8.18, And we have sent with him the brother whose praise is in the gospel throughout all the churches, and not that only, but who was also chosen of the churches to travel with us. The word chosen of the churches means elected by, the raising of the hands.

53:32 So that there is indication that whenever people were set apart for representative ministries, it was by the activity, the common suffrage of the church. And then a third reason, not based upon an individual passage, but in the whole setting of the requirements. If the church is to just blindly accept those whom some outside authority appoints, then it would seem to be irrelevant, that these lists of requirements are given both in 1 Timothy 3 and in Titus chapter 1. So, as I understand the scriptures at this point, this is why we will recognize our office bearers by the common suffrage, that is, the expression of the electing wish of this congregation subject to Jesus Christ. Now, in all of this, we must recognize that this is how the Holy Ghost makes, overseers, and makes deacons. For Paul, in speaking to the overseers, the elders at Ephesus, said, Take heed to the flock of God, over which the Holy Ghost hath made you overseers. But now, how does the Holy Ghost do it?

54:45 By sending an angel from heaven and saying, Appoint so and so? Well, we might like that. I think I'd have a little more confidence of the infallibility of the action. But you see, we'd miss something tremendous in that.

55:00 We'd be lazy spirits, wouldn't we? We could trust some angel to just come and speak out of heaven. How does the Holy Ghost work? Through, you see, the discerning recognition of the body of God's people, as they seek the face of God, as they search the scriptures, then as they express their understanding of those whom God has equipped.

55:22 So, the case is with us now, dear ones. I've covered the basic relevant materials the best I know how. Now the issue is in your hands to seek the face of God earnestly. And as the nominating committee, the Lord willing, begins its work this week.

55:41 By the way, I'd like to meet with such just briefly to set a time when we can see if we can meet starting this week. And in the next several weeks, I've applied to the school board to see if we could have permission to use this building on Wednesday, May, I think it's Wednesday, May 22nd. And if that Wednesday isn't available, the 21st, Tuesday, or the 23rd of Thursday, I'm going to be there. So that we might gather together for this important meeting of seeking to, by our common suffrage, recognize those whom God has equipped to be deacons and elders amongst us.

56:19 Well, the issue is with you as a congregation now. And I trust that you will prayerfully and carefully weigh the matters, and that we might have the joy of seeing God's work in setting over us those who rule and those who serve. If anyone would have told me even three months ago that I had to come down the road, if we had come down together, I wouldn't have believed it. I told someone this morning, learning is a traumatic, disturbing experience, but a blessed experience.

56:51 And following makes you thrice blessed. If seeing truth makes you blessed, the Lord says, if you know these things, blessed are ye if you do them. Well, let's pray, shall we, and commit these matters to God.