THE OFFICE OF A DEACON
Very soon after the inception of the Church in New Testament form, it became
quite obvious that the twelve Apostles were not able to handle all the demands
of the care of the church. They were not only required to teach and preach, but
also to minister to the poor by way of distribution of food and necessities
collected on behalf of them. The Apostles no doubt concentrated on their
primary duties. But soon, it became obvious that the ministry of mercy was
being given less attention, and the Grecians began to complain that their
widows were neglected in the daily ministration. It was then that the Apostles
called the church together and instructed them to choose “seven men of honest
report, full of the Holy Ghost and wisdom” (Acts 6:3).
Purpose of the Diaconate
The immediate responsibility of these men would be to “serve tables” and they
were ordained to their office with the laying of hands (Acts 6:6). Although the
title “deacon” was not given to the seven in this account, it is clear that
this was what was intended, and the Church has from earliest times taken these
seven to be the first deacons. It is not insignificant that the word translated
“serve” in verse 2 is the word diakoneô, from which we get the
anglicanised word “deacon.” What does it mean to “serve tables”? The reference
to the table suggests that it has to do with the distribution of food to the
poor. But Luke has already indicated in Acts 4:32–35 that the Apostles were
involved in receiving and managing the monetary contributions of members of the
church. This work pertaining to the stewardship of the funds would certainly
have been the most time consuming aspects of the ministry of mercy. Thus, it is
unlikely that the Apostles were simply referring to waiting at tables and
distributing food. In other words, the deacons were ordained not just as
waiters at the table, but as those responsible for the stewardship of the funds
being collected and the entire ministry of mercy. Furthermore, in speaking
about the “need” (Grk. chreia, translated “business” in verse 3)
for deacons, the Apostles added: “it is not reason that we should leave the
word of God” (v. 2) and “we will give ourselves continually to prayer, and to
the ministry of the word” (v. 4). The word translated “ministry” is also the
noun form of the word diakoneô. The Apostles, in other words, were
distinguishing their ministry pertaining to teaching (and preaching) and prayer
from the duties that could be handed to the deacons. The ministry of teaching
and prayer has direct spiritual bearings on the congregation, whereas ‘serving
tables’ has more to do with the physical needs of the members. Thus, we may
infer that the diaconate was formed not merely for the ministry of stewardship
and mercy, but for all the temporal affairs of the church. It was instituted to
support the Apostles and later the elders by relieving them of any
administrative or logistical duties so that they may concentrate on the care of
the church in pastoring, overseeing, ruling and teaching.
Responsibilities in a
Modern Congregation
In the modern context, the diaconate would be responsible for duties such as:
(a) collecting and counting the weekly offering; (b) maintaining the accounts
of the church; (c) maintaining an active ministry of mercy by discovering or
discerning and meeting the needs of members and friends of the church; (d)
assessing and supporting missionaries in their material needs; (e)
determination of salaries for remunerated workers in the church; (f) renting of
place for worship or recommend purchases and oversee the maintenance of church
building; (g) purchase, operation and maintenance of church vehicles; (h)
purchase and maintenance of sound system and other necessary equipment for the
church; (i) planning and ensuring the proper execution of duty rosters; (j)
ensuring that everything is in order before worship services; (k) calling up
and visiting the sick, as well as newcomers to our worship services; (l)
initiating and overseeing the provision of helps to members needing them, such
as when they are shifting house or getting married; (m) publication of
materials under the direction of the session; and (n) organisation of church
conferences and camps. This list, it must be noted, is not exhaustive, but it
does show the amount of work that is necessary in a modern congregation. No
doubt, some of these may be done by ordinary members in the church, but it is
nevertheless needful, as is so often the case, that the diaconate must initiate
and supervise. Also, there may be occasions of significance when prudence will
require that the elders of the church handle what would ordinarily be done by
deacons (cf. Rom 15:25–26). But in ordinary circumstances, the diaconate should
be able to function independently, though all consequential decisions must be
approved by the session, which is appointed with the power to rule the church.
What about Teaching?
The question is often asked: can deacons also teach in the church? My answer
would be that under normal circumstance and when there are enough elders who
are able to teach, deacons should not be required to teach. I say this for a
few reasons: firstly, it is not the divinely ordained duty of deacons to teach,
and therefore deacons have no authority to teach. It is true that Stephen and
Philip, who were both ordained as deacons, were later found to be involved in
the ministry of the Word. But there is no indication that they did so as part
of their official duties as deacons. Rather, it is evident that they were later
bestowed the gifts of evangelists and it was in such a temporary charismatic
office that they went about preaching and teaching. Secondly, it is generally
the case that a higher standard of doctrinal integrity with regards to the
Confession of the church is required of elders. Thirdly, if a deacon is gifted
to teach, and he is recognised by the church as such, it would be more
appropriate to have him ordained as an elder if possible. Fourthly, if a deacon
is faithfully serving in the diaconate, it would be difficult for him to find time
to prepare the lessons.
Promotion?
Another question that is frequently asked is this: If deaconship is perpetual
by virtue of ordination, then, is it possible for a deacon to eventually serve
as an elder of the church? I believe it is. It is possible that Stephen and
Philip were in fact divested of their duties of deaconship before serving as
evangelists. As such, the Church has generally allowed that deacons may
sometimes be divested of their diaconal ordination and re-ordained as elders.
Calvin, for example, agreed that “the order of deacons might sometimes be the
nursery out of which presbyters were taken” (Comm. on 1 Timothy, p. 87).
It, however, ought not to be a norm to choose elders only out of the diaconate.
Neither should we speak of promoting deacons to be elders. The contrasting
duties of deaconship and that of eldership suggest that the gifts required for
each office are very different. The gift of deaconship may be denoted “help”
whereas the gift of eldership may be denoted “government” and “teaching” (see 1
Corinthians 12:28). But certainly, it is possible that the Lord may, in His
providence, endow a person who has hitherto been serving as a deacon with gifts
necessary for eldership. In the natural course of things, such may also be the
case when a deacon increases in knowledge as the years go by and so becomes
more and more qualified to be an elder.
Conclusion
May the Lord grant us that there will arise in our midst men meeting the
qualifications of the Apostle Paul in 1 Timothy 3:8–12, and also firmly
resolved to serving the Lord through deaconship. “For they that have used the
office of a deacon well purchase to themselves a good degree [standing], and
great boldness in the faith which is in Christ Jesus” (1 Tim 3:13). “For God is
not unrighteous to forget your work and labour of love, which ye have shewed
toward his name, in that ye have ministered [diakoneô] to the saints,
and do minister [diakoneô]” (Heb 6:10).
—J.J. Lim