Biblical Diaconate
Text: Selected Scriptures
Core Idea: Deacons serve to preserve the unity of the church and to support the elders as they shepherd God’s people. Then, let’s pray that God would raise up men and women who are not only strong, passionate, and wise – but also faithful, humble, and fully dependent on the Lord in all they do.
INTRODUCTION
Good morning, Lighthouse. It is wonderful to see you. We’ve been working through a sermon series on biblical leadership – and last week we talked about how elders are called to be under-shepherds who serve the Good Shepherd by faithfully and lovingly caring for His sheep – they do life with the people, teach the Word, lead by example, and guard the congregation so that no one wanders away or drifts from the body of Christ. All that to say, elders are responsible for the spiritual health of the church. But just as elders have been given the authority to lead, the congregation has a God-given responsibility to submit to that leadership. If elders are accountable to God to lead in a way that reflects the Father’s heart, then the church is also accountable to God to follow and support their leaders so that the leaders can shepherd them with joy. Then, that is my prayer for our church – that our elders would lead with love, and that our members would follow with willing hearts.
Well, today, we’re going to turn our attention to the second office in the church – namely, deacons. The word “deacon” comes from the Greek word diakonos, which simply means “servant.” It appears 29 times in the NT, and its meaning depends on the context – sometimes it refers to a general servant, and other times it describes someone serving in an official church role. Let me give you a few examples. Mark 9:35, “Jesus called the Twelve and said, ‘Anyone who wants to be first must be the very last, and the servant [diakonos] of all.’” Romans 16:1, “I commend to you our sister Phoebe, a deacon [diakonos] of the church in Cenchreae.” Mark 10:45, “For even the Son of Man did not come to be served [diakonēthēnai], but to serve [diakonēsai], and to give His life as a ransom for many.” That last verse is significant because it tells us that Jesus Himself was the ultimate servant (the ultimate diakonos) who joyfully served by giving His life for the people He came to save. In light of this, when deacons serve others, they’re not simply meeting practical needs – they’re walking in the footsteps of Christ Himself. Their role reflects something far more glorious and honorable than they may even realize. But sadly, the office of deacon has often been misunderstood – leading people to overlook or diminish its true value. In fact, let me share two ways people often misunderstand the role of deacons. First, the “anointed leader” model. In this view, the pastor is exalted above the body so much so that everyone else functions merely as his assistant – existing only to carry out his vision. But this is a serious distortion of biblical eldership because the role of an elder (or any leader for that matter) is not to be served by the church but to serve the church just as Christ did. Second, the ecclesiastical hierarchy model. This model treats leadership as a hierarchy – so viewing deacons simply as elders-in-training. Yes, it’s true that some deacons may eventually become elders (considering they meet the qualifications) – but the office of deacon is not a prerequisite or trial run for the office of elder. It can’t be because they’re different offices with different functions that require different gifts. Then, what does the biblical model of deacons really look like? That’s what we’re going to explore today – three things about deacons:
· THE ORIGIN (HOW DEACONS CAME TO BE)
· THE QUALIFICATIONS (WHO DEACONS MUST BE)
· THE RESPONSIBILITIES (WHAT DEACONS DO)
1) THE ORIGIN (HOW DEACONS CAME TO BE)
The exact origin of the deacon isn’t known for certain, but many scholars believe that the group of Seven chosen in Acts 6 serves as a model that shaped the role of deacons in the early church. Then, we should investigate this passage in more detail so that we can learn from it. Acts 6:1-7, “In those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. They presented these men to the apostles, who prayed and laid their hands on them. So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.” The first thing to notice is that the need to appoint the Seven arose out of the growth in the church. As the number of believers increased, so did the spiritual and practical needs – eventually leading to tension and complaints. For example, widows were usually dependent on others for their daily needs – but for whatever reason, the Greek-speaking widows were being neglected, while the Hebrew-speaking widows were not. Now, at first glance, this problem might not seem all that serious compared to the challenges the church faced earlier. In Chapters 3-4, the apostles were arrested for preaching the gospel – and yet the church responded not with fear but with boldness as they continued to speak the Word wherever they went. In Chapter 5, we saw the purity of the church being threatened by Ananias and Sapphira, who lied to the apostles – but God protected them. So, when we arrive at Chapter 6, the issue here might seem small by comparison – just a logistical concern. But when the apostles heard what happened, they knew the gravity of this situation. They knew something had to be done because they understood the importance of providing for the physical needs of the people – they cared about the widows. Not only that, but they understood that allowing this problem to continue could cause division in the church. It’s possible that the neglect of the Greek-speaking widows was unintentional. But to some, it may have looked like the Hebrew-speaking believers (who, by the way, were greater in number) were deliberately withholding support due to the animosity that had existed between the two groups before. And since the apostles were also Hebrew-speaking, it could have easily misled the Greek-speaking believers to think that the leaders were intentionally showing favoritism against them – resulting in disunity. But more than that, it carried deep implications for the church’s unity and mission. The apostles realized that for them to get distracted with serving tables would divert them from their primary calling of praying and preaching the Word of God. Now, to make it clear, they were not saying that it would be too humiliating for them to serve the table – not at all. How could they, knowing Jesus Himself served them by washing their feet? They simply wanted to be faithful to the call that Jesus had given them. Listen to what John Stott wrote, “The devil’s next attack was the cleverest of the three. Having failed to overcome the church by either persecution or corruption, he now tried distraction. If he could preoccupy the apostles with social administration, which though essential was not their calling, they would neglect their God-given responsibilities to pray and to preach, and so leave the church without any defense against false doctrine.” The point is that the gospel was at stake. So, instead of handling it themselves, they appointed the Seven to oversee the daily distribution of food.
In his book, Deacons, Matt Smethurst draws out two key implications from this passage. Just as a side note, full disclosure, a lot of what I’m sharing in this message is drawn from his work. It’s an excellent resource, and I highly recommend reading it. But I share this because I wanted to give credit where it’s due. So, with that in mind, let’s look at the two implications he highlights from Acts 6. First, deacons are shock absorbers. Remember, I shared that this wasn’t just a logistical hiccup – and that it had the potential to cause division in the body. So, if you look at verse 5, you’ll notice something interesting – all seven men appointed to take care of this situation had Greek names. The apostles saw that it was the Greek-speaking widows who had been neglected – so they entrusted the solution to Greek-speaking leaders. Matt Smethurst writes, “The Hebrews in the church apparently prized unity so much that they bent over backwards to care for their Hellenist sisters – even to the point of entrusting their own widows to these brothers from an unfamiliar Greek culture. From this, we can conclude that deacons should be those who muffle shockwaves, not make them reverberate further.” Personally, this was a mind-blowing discovery because I realized that deacons are not just those who handle the practical needs of the church – though that’s certainly part of their role. They’re so much more. Through their service, they actively preserve the unity of the church. They step into moments of tension and help bring peace and harmony to the body.
Second, deacons are problem solvers. The text doesn’t give us the details of how the Seven handled the situation, but it’s clear that what they did satisfied everyone. Matt Smethurst writes, “Deacons shouldn’t merely have a desire to safeguard unity. They should also have a knack for solving problems; specifically, solving problems in order to safeguard unity.” In other words, deacons help preserve peace not just by caring, but by acting wisely and effectively in times of need. They are doers – they make things happen so that it doesn’t burden others. Isn’t that amazing? I don’t know about you, but this gave me a fresh appreciation for just how vital and glorious the role of deacons is in the life of the church. Then, the question is, “Who should step into this kind of service?” That’s what we’ll explore next.
2) THE QUALIFICATIONS (WHO DEACONS MUST BE)
Let me read from 1 Timothy 3:8-12 – this comes right after the qualifications of elders. Here’s what Paul says, “In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well.” Notice that while deacons are called to be doers, Paul doesn’t say anything about their particular skills or abilities. Instead, his focus is entirely on their character – on who they must be. That’s a crucial observation because it reminds us that the distinction between elders and deacons isn’t one of character. It’s not that elders are called to be above reproach while deacons can compromise in their holiness. No, both offices require men and women of exemplary character and integrity. Then, let me quickly go through the character qualities Paul lists for deacons. Don’t worry – it won’t take as long as it did for elders. Just seven traits.
First, worthy of respect. This means that deacons must live in a way that is upright, honorable, and consistent with the gospel so much so that others are drawn to respect them. Their character should naturally earn the trust and admiration of others, both inside and outside the church, so that people are encouraged to follow their example.
Second, sincere. This word in Greek literally means “not double-tongued.” A double-tongued person refers to someone who says one thing to one group but something else to another – or someone whose words don’t match their true intentions. In other words, this person is two-faced and lacks integrity. Their words can’t be trusted – and so they lack credibility. But a deacon must be different. They guard their words carefully. They don’t flatter or gossip. Instead, they speak with honesty, consistency, and love. Philip Ryken writes, “The word of a deacon ought to be one of the strongest guarantees in the church. People both inside and outside the church must be able to take deacons at their words.”
Third, not indulging in much wine. This means a deacon must not be controlled by alcohol or addicted to it. But the principle extends beyond just alcohol – it speaks to anything that could enslave their heart or cloud their judgment. So, in essence, this really is a call for self-control and discipline in every area of life. Deacons should not be mastered by their cravings or misuse substances that would compromise their ministry or damage their witness.
Fourth, not pursuing dishonest gain. Since deacons may handle church finances or resources, Paul issues a clear warning: don’t appoint anyone known for being deceitful, morally compromised, or overly fixated on money because a person driven by greed will be vulnerable to temptation and bring great pain to the church. Instead, deacons are to model godly contentment. Again, money is not the problem – the love of it is. So, this is not a criticism toward the wealthy – but a warning against a greedy heart. Like elders, deacons must also demonstrate godly contentment and a wholehearted devotion to the Lord.
Fifth, keep hold of the deep truths of the faith with a clear conscience. This means that deacons are to remain firmly grounded in the gospel. But this isn’t just about head knowledge. The mention of a “clear conscience” implies that their lives must align with what they believe. If their actions contradict their convictions, their conscience will bear witness against them. So, this qualification speaks not only to sound doctrine but also to personal integrity. Now, some might say that this kind of biblical knowledge isn’t necessary for deacons since they’re not tasked with teaching like elders are. But we must remember that as leaders, deacons influence and shape the faith of others. In fact, just because they’re not required to teach doesn’t mean that they’re not permitted to teach. Every Christian, whether in leadership or not, is called to go, make disciples of all nations, and teach what Christ has commanded. So, for this reason, deacons must know the gospel, guard the gospel, and embody the gospel in their lives.
Sixth, tested and proven. While Paul doesn’t give detailed instructions on how this testing should take place, it would be wise for us to carefully examine a person’s life, reputation, theological understanding, and service in the church. Now, it’s true that no process can perfectly measure someone’s spiritual maturity – but as a church, we must do everything we can to carefully evaluate both the character and competence of those we appoint knowing that rushing someone into leadership without the process of thorough testing can result in serious harm to the body of Christ.
Seventh, faithful to his wife and managing his children and his household well. Paul adds this to emphasize that a deacon’s godliness must begin at home – with his closest and most personal relationships. He must be devoted to his wife and be faithful to her alone. As a church, we can always raise up another deacon – but a wife cannot simply replace a husband, which is why the home is the ultimate training ground for serving the church. As Paul says in 1 Timothy 3:5 (here, he’s speaking specifically about elders, but the principle clearly applies to deacons as well), “If anyone does not know how to manage his own family, how can he take care of God’s church?” In that sense, leading well at home is not just a reflection of one’s character – it’s a qualification for leadership in the church.
So, these are the qualifications Scripture gives us for deacons. Then, as we wrap up this section, let me share what Matt Smethurst wrote: “What’s most extraordinary about the qualifications for deacons is just how ordinary they are. Deacons must embody the kind of character expected of all Christians. But they should be exemplary in the ordinary.” This is the kind of deacon we should be looking for.
Now, some of you may be wondering, “Does the Bible teach that the office of deacon, like that of an elder, is reserved only for qualified men?” The short answer is no. To be fair, this remains a topic of debate among many Christians – but I am personally convinced, and our denomination, the AGC, affirms that the office of deacon is open to both men and women who meet the biblical qualifications. In fact, let me share just two reasons in support of women serving as deacons, as outlined in Matt Smethurst’s book Deacons. First, Scripture nowhere forbids women deacons. Since deacons are not tasked with shepherding the flock or exercising spiritual authority in the way elders are, there’s no biblical basis for restricting the role to men. If Scripture doesn’t forbid it, then we shouldn’t either. Second, Paul referred to women deacons, not deacons’ wives. Let me read from 1 Timothy 3:11 again, “In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.” Some versions of the Bible have translated the Greek word gunaikas as “wives.” So, some scholars have argued that this is the qualification of deacons’ wives. But I believe that the NIV has it right in translating it as “women” for several reasons. Number one, this word is used eight other times in 1 Timothy – and in each case, the context supports the translation as “women” rather than “wives.” Number two, the fact that this verse is placed right in the middle of the qualifications for deacons points to the fact that Paul was still speaking about those who serve in the office, namely, female deacons. Number three, Paul never lists qualifications for elders’ wives. Given the greater responsibility placed on elders, if he intended to address the conduct of leaders’ spouses, Paul would likely have started with elders’ wives – but he doesn’t. All of this implies that Paul here wasn’t referring to the wives of deacons, but to female deacons. So, in light of these reasons and more, our church will joyfully affirm and appoint qualified men and women to the office of deacon.
Now, the process of appointing deacons will closely resemble the process we use for appointing elders – three steps. First, the candidacy stage. Our future elders will prayerfully watch for individuals who meet the biblical qualifications for deacons, especially in light of the church’s current needs. But this doesn’t mean the rest of the church should remain passive or uninvolved. No, we want every member to participate by nominating those they believe are faithful and qualified. The leadership will then carefully examine each candidate’s life, character, and service – and if they’re found to be qualified, we will inform the church and invite them into a season of training and preparation. Second, the recommendation stage. Once candidates complete their training and are affirmed by the leadership, we will call a congregational meeting to introduce them to the church. Following that, members will be given two weeks to pray and, if needed, to submit any serious concerns about the candidate’s qualifications. Third, the affirmation stage. If no valid objections are raised, the church will move forward with a congregational vote of affirmation. If the candidates receive sufficient votes, we will joyfully commission them to begin serving the church in the role of deacon. All that to say – please continue to pray for our church. As we enter this important season of appointing new leaders, ask God to protect our church from the enemy’s schemes and to glorify Himself in every part of the process. But also pray that those the Lord calls will be ready to respond with joy as they step into this glorious work of serving the body of Christ.
3) THE RESPONSIBILITIES (WHAT DEACONS DO)
If deacons are called to be servants, how do they serve the church? Let me share three things that I learned from Matt Smethurst’s book Deacons. First, deacons spot and meet tangible needs. Just as the Seven in Acts 6 were appointed to resolve the urgent issue of caring for the widows, deacons have historically been tasked with meeting practical, immediate needs within the church – especially those concerning the poor and vulnerable. So, a faithful deacon has a sharp eye for spotting these needs and takes initiative to respond effectively – often before anyone else even notices or voices a concern. This could include overseeing the upkeep of church facilities, managing benevolence funds, handling finances, or ensuring that everything needed for Sunday services is in place. In other words, the scope of a deacon’s influence can be broad and far-reaching. But the best deacons don’t just react to problems – they anticipate them. They’re constantly looking ahead and coming up with creative solutions to prevent issues before they arise. In short, deacons are dependable, proactive, and attentive to the well-being of the church body. Second, deacons protect and promote church unity. Just as the ministry of the Seven in Acts 6 helped restore harmony among the early believers, deacons today must play a vital role in preserving peace within the congregation. When tensions or conflicts arise, they don’t just stand at a distance thinking, “Well, that’s not my issue.” Instead, they step in with a heart of reconciliation – working to bring people together. They don’t participate in gossip or fuel division – instead, they encourage people to assume the best in people and give one another the benefit of the doubt. They’re easy to please and hard to offend because they genuinely love the body of Christ. Lastly, deacons serve and support the ministry of the elders. Just as the Seven in Acts 6 were appointed to free up the apostles for prayer and the ministry of the Word, deacons today play a vital role in ensuring that elders aren’t pulled away from their primary calling of shepherding the flock. They step in to carry the practical weight of ministry so that the Word and prayer remain central in the church. Matt Smethurst offers a helpful analogy: “Biblical deacons are like a congregation’s offensive linemen, whose job is to protect the quarterback. They rarely get attention, much less credit, but their labors are utterly indispensable for both guarding and advancing the ministry of the Word. Without effective deacons, elders will suffer incessant distraction and get sacked by an onrush of practical demands.” Now, this doesn’t mean that the work of elders is more important than that of deacons. Not at all. Both offices are essential – and they work together to advance the gospel. Each plays a distinct and valuable role in the health and mission of the church.
Now, because the work of a deacon is often a thankless job, many of them could quickly feel the weight of discouragement or burnout. Then, what will sustain them? 1 Timothy 3:13 – Paul shares this right after the qualifications of deacons. Listen to what he says, “Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.” In other words, when a deacon serves faithfully, God promises two things: they will be respected and honored by the church, and their own faith will be strengthened. Why? Because they know that their service is not done to earn God’s favor – but as the fruit of their salvation. They can obey and serve because of the grace that is working in their lives. And that brings deep joy and assurance – to know that it is Christ working in and through them. And if that’s not enough to inspire and motivate deacons, let me read from Mark 10:45 once again, “For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” Jesus is the ultimate Servant – the ultimate Deacon. He laid down His life in service to others. This is important to point out because it means that we’re able to serve because He first served us. In fact, it also means that every time we serve, we’re walking in His footsteps – we’re reflecting His heart. Isn’t that what we all desire – to become more like Christ? Then, may God raise up deacons in this church who will be Christ-like in character.
CONCLUSION
Lighthouse family, deacons faithfully serve to preserve the unity of the church and to support the elders as they shepherd God’s people. Then, let’s pray that God would raise up men and women who are not only strong, passionate, and wise – but also faithful, humble, and fully dependent on the Lord in all they do.
DISCUSSION QUESTIONS
1) Read Acts 6:1-7. How could the neglect of the Greek-speaking widows have led to deeper division in the early church? Why didn’t the apostles simply take care of the problem themselves? What does that teach us about shared leadership and delegation in the church?
2) Read 1 Timothy 3:8-12. Why do you think Paul focuses on a deacon’s character rather than their skills or ministry experience? What does that reveal about God’s priorities for leadership?
3) How does Mark 10:45 shape our understanding of what it means to serve in the church? How does Jesus’ example as the ultimate Servant inspire deacons – and all of us? How might God be calling you to serve more intentionally in the life of the church – whether or not in an official role?