Friday, December 28, 2007
Outreach Ideas for 2008
What are your churches doing to get the Gospel out into your communities in 2008?
Wednesday, December 26, 2007
Christmas Books
First, make sure you read the previous post on the Deacon discussion that's been going on.
Second, Justin C posted what books he received for Christmas over at his blog. Here's what I got:
Second, Justin C posted what books he received for Christmas over at his blog. Here's what I got:
- The Message of the OT by Dever
- The Message of the NT by Dever
- The Gospel and Personal Evangelism by Dever
- Spreading the Gospel in Colonial Virginia by Bond
- The Blessing of God: Previously unpublished sermons of Jonathan Edwards
- The Glory and Honor of God: volume 2 of unpublished Edwards
- The Discipline of Grace by Bridges
- Believers' Baptism by Schreiner
1 Tim. 3:11
Since our deacon discussion is not garnering much participation, I will throw out a final post on the subject.
In 1 Tim. 3, Paul sets forth the qualifcations for elders and deacons. In the midst of the deacon qualifications, Paul makes a reference to women (1 Tim. 3:11). Most of our english translations make an interpretation and make this a reference to "their wives" (the deacon's wives). However, there are a few hurdles that must be jumped in order to settle with this translation. So, here are a few of them:
1. If Paul was concerned that the deacons have godly wives, why was he not also concerned that the elders have godly wives? Are deacons' wives more important than elders' wives?
2. "Their" is not in the text. It literally reads, "Likewise, women must be...." If Paul would have wanted to refer to the deacons' wives, he could have easily included "their" in the text.
3. "Likewise" is used by Paul to introduce a new group in verse 8. This seems to be Paul's way of introducing a new office (this is just consistent exegesis).
At the end of the day, I don't know if Paul was referring to women deacons or if he was referring to deacons' wives. If someone proved to me that Paul was referring to the wives of male deacons, it would not make much of a difference. It would not mandate that only men can be deacons just as it would not mandate that deacons must be married (and have kids).
However, here is the crucial point I want to make: At the end of the day, my "male deacons only" friends must also admit something: Paul MAY have been referring to women deacons in this text. He MAY have intended 1 Tim. 3:11 to give some qualifications for those women who serve well as deacons. Now, they are probably saying (because of their understanding of other texts), "No, that would contradict other texts." However, if it could be proved that Paul was indeed referring to "women" instead of "their wives" in 1 Tim. 3:11, would you be willing to alter your interpretation of the other texts?
I (along with Piper, Dever, Mahaney, Kostenberger, MacArthur, Schreiner, Bruce Ware, and others) don't think any Biblical text says that only men can be deacons.
Again, this is not an important issue in the grand scheme of things. I led my church to only have male deacons. This is simply one of those issues that I enjoy discussing. Regardless of our position, we must be committed to complementarianism.
-Justin C.
In 1 Tim. 3, Paul sets forth the qualifcations for elders and deacons. In the midst of the deacon qualifications, Paul makes a reference to women (1 Tim. 3:11). Most of our english translations make an interpretation and make this a reference to "their wives" (the deacon's wives). However, there are a few hurdles that must be jumped in order to settle with this translation. So, here are a few of them:
1. If Paul was concerned that the deacons have godly wives, why was he not also concerned that the elders have godly wives? Are deacons' wives more important than elders' wives?
2. "Their" is not in the text. It literally reads, "Likewise, women must be...." If Paul would have wanted to refer to the deacons' wives, he could have easily included "their" in the text.
3. "Likewise" is used by Paul to introduce a new group in verse 8. This seems to be Paul's way of introducing a new office (this is just consistent exegesis).
At the end of the day, I don't know if Paul was referring to women deacons or if he was referring to deacons' wives. If someone proved to me that Paul was referring to the wives of male deacons, it would not make much of a difference. It would not mandate that only men can be deacons just as it would not mandate that deacons must be married (and have kids).
However, here is the crucial point I want to make: At the end of the day, my "male deacons only" friends must also admit something: Paul MAY have been referring to women deacons in this text. He MAY have intended 1 Tim. 3:11 to give some qualifications for those women who serve well as deacons. Now, they are probably saying (because of their understanding of other texts), "No, that would contradict other texts." However, if it could be proved that Paul was indeed referring to "women" instead of "their wives" in 1 Tim. 3:11, would you be willing to alter your interpretation of the other texts?
I (along with Piper, Dever, Mahaney, Kostenberger, MacArthur, Schreiner, Bruce Ware, and others) don't think any Biblical text says that only men can be deacons.
Again, this is not an important issue in the grand scheme of things. I led my church to only have male deacons. This is simply one of those issues that I enjoy discussing. Regardless of our position, we must be committed to complementarianism.
-Justin C.
Monday, December 24, 2007
Saturday, December 22, 2007
Thursday, December 20, 2007
"Seven Men"
Let's turn our focus to a few "secondary" issues related to the women deacon issue. Of course, the goal is simply to sharpen our thinking, not to get into a pointless argument. And, I would love to hear from all of you.
Many of those who advocate only male deacons point to the historical narrative in Acts 6. They say the disciples chose seven men so therefore only men can be deacons. I have never heard a good answer to this question: If the Acts 6 narrative mandates only men as deacons, why does it not also mandate the number of deacons (seven)?
It seems to me that either the argument must be made from some other text or, to be consistent, a church should have seven male deacons (not six and certainly not eight).
Help me see where I am missing the difference between "seven" and "men" in Acts 6.
-Justin C.
Many of those who advocate only male deacons point to the historical narrative in Acts 6. They say the disciples chose seven men so therefore only men can be deacons. I have never heard a good answer to this question: If the Acts 6 narrative mandates only men as deacons, why does it not also mandate the number of deacons (seven)?
It seems to me that either the argument must be made from some other text or, to be consistent, a church should have seven male deacons (not six and certainly not eight).
Help me see where I am missing the difference between "seven" and "men" in Acts 6.
-Justin C.
Tuesday, December 18, 2007
What does it mean to "exercise authority"?
In the comments on the last post, I referred to Wayne Grudem's Evangelical Feminism and Biblical Truth. I would highly recommend this book to all pastors. It is a gold mine!
Also, you can read the entire book online here.
If you are following the discussion of what Paul meant by "exercise authority" in 1 Tim. 2:12, go to page 84 and begin reading Grudem's lists. Keep reading until you get to the part where he actually draws a line as to where he would stand on what a women can do and what a women cannot do in the church. Also, read his discussion of this word later in the book.
justin c.
Also, you can read the entire book online here.
If you are following the discussion of what Paul meant by "exercise authority" in 1 Tim. 2:12, go to page 84 and begin reading Grudem's lists. Keep reading until you get to the part where he actually draws a line as to where he would stand on what a women can do and what a women cannot do in the church. Also, read his discussion of this word later in the book.
justin c.
Monday, December 17, 2007
On Women Deacons - 3
Here are some initial thoughts on Justin N.'s post: Women Deacons - 2.
Good thoughts Justin N.!
1. Yes, Amen!
2. Absolutely!
3. Many people who advocate only male deacons use Acts 6:3 as their most powerful argument ("See, it says only MEN"). I find this a very weak argument. First, this is historical narrative. This is what the early apostles did in this particular situation. The point of this passage is to show how God was at work in this blossoming church; not to prescribe how every church should function. If this way of interpreting Acts were consistently applied, we would need to adjust some of our beliefs and practices (beginning with selling all our possessions). Second, notice that those who point to this passage want to prescribe the gender of deacons ("MEN") but not the number of deacons ("SEVEN"). Since the apostles set a precedent for choosing seven deacons, should we not also have seven deacons? I advocate that we interpret "men" and "seven" in the same way. I have yet to hear of a church that limits the number of deacons to seven.
4. Yes. This is the main implication from this historical narrative.
5. I'm not sure we want to say that deacons must be good managers (in general). 1 Tim. 3 says they must manage their own household well. I think this qualification has much more to do with how they love their family and discipline their kids, than it does with how well they organize things. The point of the qualifications in 1 Tim. 3 is that these people are examples of godliness. Let me try to give an example: What if a particular godly man lacks basic administration skills? He is bad at keeping a schedule, balancing his checkbook, and filing important documents. However, he is an exemplary husband and father. He loves his wife, disciplines his kids, and leads his family to pursue Christ. If I understand Justin N's understanding of the qualifications, this guy would not qualify as a deacon.
This is a question of how we view the qualifications in 1 Tim. 3. Is this list of qualifications meant to hint at the job description of a deacon? Or, is it primarily meant to prescribe the character and heart of a deacon? I think that this list is far more concerned with the character (example) of a deacon than what a deacon does. Notice that I didn't say this list has nothing to say about job description. It does. Verse 13 says deacons are to "serve well".
I think Hammett is right when he says, “Perhaps one reason why, in the providence of God, we are not given an explicit job description for deacons is to allow them the flexibility to serve in a variety of roles that allow the elders to focus on those things that most utilize their gifts and match their calling.”
6. Some of the same issues as #5 here. I don't disagree that the deacons had some responsibility for funds. However, the text says nothing about them being given authority over funds.
7. No problems here. This is a matter of preference. I like Capitol Hill's approach. It frees the deacons from the "board" mentality and pushes them into actually serving. Both approaches can be done well.
Bonus Thoughts:
1. I still think the disagreement surrounds what Paul meant by "authority" in 1 Tim. 2.
2. Nowhere does Scripture tell us that only men can be deacons.
3. 1 Tim. 3:11 may say that women can be deacons.
Wanting to be faithful to God's Word,
Justin C.
Good thoughts Justin N.!
1. Yes, Amen!
2. Absolutely!
3. Many people who advocate only male deacons use Acts 6:3 as their most powerful argument ("See, it says only MEN"). I find this a very weak argument. First, this is historical narrative. This is what the early apostles did in this particular situation. The point of this passage is to show how God was at work in this blossoming church; not to prescribe how every church should function. If this way of interpreting Acts were consistently applied, we would need to adjust some of our beliefs and practices (beginning with selling all our possessions). Second, notice that those who point to this passage want to prescribe the gender of deacons ("MEN") but not the number of deacons ("SEVEN"). Since the apostles set a precedent for choosing seven deacons, should we not also have seven deacons? I advocate that we interpret "men" and "seven" in the same way. I have yet to hear of a church that limits the number of deacons to seven.
4. Yes. This is the main implication from this historical narrative.
5. I'm not sure we want to say that deacons must be good managers (in general). 1 Tim. 3 says they must manage their own household well. I think this qualification has much more to do with how they love their family and discipline their kids, than it does with how well they organize things. The point of the qualifications in 1 Tim. 3 is that these people are examples of godliness. Let me try to give an example: What if a particular godly man lacks basic administration skills? He is bad at keeping a schedule, balancing his checkbook, and filing important documents. However, he is an exemplary husband and father. He loves his wife, disciplines his kids, and leads his family to pursue Christ. If I understand Justin N's understanding of the qualifications, this guy would not qualify as a deacon.
This is a question of how we view the qualifications in 1 Tim. 3. Is this list of qualifications meant to hint at the job description of a deacon? Or, is it primarily meant to prescribe the character and heart of a deacon? I think that this list is far more concerned with the character (example) of a deacon than what a deacon does. Notice that I didn't say this list has nothing to say about job description. It does. Verse 13 says deacons are to "serve well".
I think Hammett is right when he says, “Perhaps one reason why, in the providence of God, we are not given an explicit job description for deacons is to allow them the flexibility to serve in a variety of roles that allow the elders to focus on those things that most utilize their gifts and match their calling.”
6. Some of the same issues as #5 here. I don't disagree that the deacons had some responsibility for funds. However, the text says nothing about them being given authority over funds.
7. No problems here. This is a matter of preference. I like Capitol Hill's approach. It frees the deacons from the "board" mentality and pushes them into actually serving. Both approaches can be done well.
Bonus Thoughts:
1. I still think the disagreement surrounds what Paul meant by "authority" in 1 Tim. 2.
2. Nowhere does Scripture tell us that only men can be deacons.
3. 1 Tim. 3:11 may say that women can be deacons.
Wanting to be faithful to God's Word,
Justin C.
Sunday, December 16, 2007
The Role of Deacons
[This is the manuscript of a message I preached a few months ago at our church]
The Role of Deacons
Acts 6:1-6
The Office of Deacon
Turn with me to Philippians 1:1. Here, in his letter to the church in Philippi, Paul begins by naming himself and Timothy – the senders of the letter – and by naming its recipients. He says, “To all the saints in Christ Jesus who are at Philippi, along with the overseers and deacons.”
Overseers we know. We’ve been learning about them for the past two weeks. We’ve seen that sometimes they are called “overseers”, other times “elders”, and once “pastors”. We’ve learned that every church is to be led by a plurality of overseers, and that they have been given the responsibility to feed God’s people, lead God’s people, and protect God’s people.
But who are these people called “deacons”? And what is their function in the local church?
Before we answer that question, let us stop for a moment and take note of something, namely, that pastors and deacons are the only two church offices taught in the Bible. We’ve learned about pastors, and we’re going to spend this morning and this evening learning about deacons, but after that there are no other offices taught in Scripture. Now, certainly there are often good, practical reasons for churches to have treasurers, secretaries, clerks, etc. But only two offices are required for Christ’s churches by Christ Himself: the eldership and the diaconate (the pastors and the deacons).
But what did these deacons do? To answer that question we must go to the book of Acts and look at the very first New Testament church. Let’s begin in Acts 2. This chapter begins with the incredible account of that moment when Christ poured out His Holy Spirit in a unique and overwhelming way on His followers, empowering them with faith and boldness to spread the Gospel. Following this we have Peter’s message to the crowd of thousands, articulating the gospel and the truth about the person of Jesus Christ. We are told that on that day alone three thousand souls were added to Christ’s followers. And here began the Jerusalem church.
At this early point in its history, the Jerusalem church had only one office – that of pastor – and oh what pastors these babes in Christ were privileged to have! The Apostles themselves, those who had walked and talked with Jesus, were the shepherds of this local church. And this church was healthy. Look at how it was described in Acts 2:42-47:
“And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many signs and wonders were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.”
Here we have a vibrant church, a church hungry for the Word, a benevolent and caring church, a church of real fellowship, and a growing church. This is the kind of church we should all long for! But, alas, the church did not continue constantly like this. Like every other church, the first church had problems arise. Turn with me to Acts 6:1-6.
Acts 6:1-6
Here, in response to a crisis, we find the office of deacon instituted. There was a legitimate need: the Greek-speaking widows needed food to live. God cares for the needy and desires especially for those among His own people to be cared for. At the same time, it would have been inappropriate for the apostles – the pastors of this church – to seek to handle this issue themselves. Their responsibility was to give themselves to prayer and to the Word – for this is what the people needed most of all. So, to ensure that the physical needs of these church members were met, and to relieve the pastors of this necessary duty, the first deacons seem here to have been appointed.
It is true that the word deacon (diakonos) is not actually used in the passage. But its verb form is. In verse 2, the apostles say that it is not right for them to give up the preaching of God’s Word in order to “deacon” (diakoneo) tables. The word deacon (diakonos) literally means “servant”, and was used to describe someone who waited tables.
In Scripture, every Christian is called to be a deacon in the sense that every Christian is called to be a diakonos, a servant the body of Christ. But only some are called to fill the office of deacon. And the way that we know that these men were being appointed to an office is that verse 6 says that the apostles laid their hands on them, which was the way that men were appointed to serve in an office in the church. (cf. 2 Timothy 1:6)
But what were these men set apart to do? First, we see that they were appointed to help care for the needy in their church. Particularly, these men were called upon to help ensure that none in the church with real needs were being overlooked. It is a powerful testimony to the Gospel when a church takes great strides to care for its own; it is a terrible – even blasphemous – testimony that is given when a church fails to care for the needy in its own midst. I thank God that in His distribution of salvation I was not overlooked! Let us overlook no one in our distribution of mercy.
Churches ought to put on display God’s compassion towards the needy. We read of this compassion in passages like Psalm 72:12-14
“For he delivers the needy when he calls, the poor, and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life, and precious is their blood in his sight.”
If He has pity on the weak and the needy, ought not we? Have we not been recipients of His mercy ourselves?
Moreover, the Bible makes clear that God’s favor is on those who care for the needy. Psalm 41:1-3 says:
“Blessed is the one who considers the poor! In the day of trouble the LORD delivers him; the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies. The LORD sustains him on his sickbed; in his illness you restore him to full health.”
All Christians are called to give themselves in care for the poor, but it is the deacons in particular who are to set the example of this, and who are to lead the way in the ministry of benevolence within the church.
(I need to press this further: Is there anyone in our church that is being overlooked? Are there people in our church with real, practical needs of any kind that we are failing to meet? Let us keep our eyes and ears open for the needs of each other, seeking ways that we can bless one another. Benevolence in a church should not only be done through the church budget – rather, we should be living lives of cheerful sacrifice towards one another. Let us be willing to confront one another often with this question: “Is there some way that I can help you?” Particularly, let us look to the needs of those who are widows, those who are feeble, and those who are under uniquely difficult circumstances. Let’s learn to love one another not only in talk, but in deed!
Allow me to ask: do we need to repent of having a blind eye and a hard heart towards the needs of others? Do we need to repent of perhaps always seeing ourselves as the ones in need rather than being content and seeking to help out others? Do we need to resolve anew this morning to imitate the compassion of Christ towards one another?)
Deacons are to lead us as examples in this endeavor.
Second, we see that deacons were appointed to handle tasks that would distract the pastors from their spiritual duties. Note verse 4: “But we will devote ourselves to prayer and to the ministry of the word.” Remember, the word “ministry” literally means “service”. So its not that deacons serve the church and pastors don’t. Rather, its two different kinds of service. Pastors serve the church through the service “of the Word”, deacons serve by taking on those tasks delegated to them that free up the pastors for prayer and ministry. Deacons themselves do not have any inherent authority in the church. Rather, they are delegated authority by the pastors to handle important needs of the church so that the pastors can devote themselves to the most important need: the need for God’s Word.
There ought to be a very close relationship between the pastors and the deacons. The deacons serve the pastors the way Aaron and Hur assisted Moses, when they helped him keep his arms raised so that Joshua and the Israelites would win the battle against the Amalekites. Deacons strengthen the pastors of a church by being there for them as helpers, ready and willing to handle whatever matters are delegated to them by the pastors.
Getting the Big Picture
In order for us to get the big picture, it is important for us to take a few moments to review all that we’ve learned so far about church polity. As I go through the following seven points, be sure to fill in the blanks in your sermon outline.
1. Jesus Christ is the Head of the Church. (Colossians 1:18)
2. Christ rules His Church through His Word. (2 Timothy 3:16-17, John 17:17)
3. Christ calls and gifts pastors to oversee His churches. (Acts 20:28, 1 Peter 5:1-3)
4. All churches are to be led by a plurality of pastors. (Philippians 1:1, Acts 14:23)
5. Pastors are to feed, lead, and protect God’s people. (Acts 20:17-38)
6. Pastors must be qualified men. (1st Timothy 3:1-7, Titus 1:5-9)
7. Christ calls and gifts deacons to serve His churches. (Acts 6:1-6)
8. Deacons are to assist the pastors by handling those practical matters delegated to them. (Acts 6:1-6)
9. Deacons are to be particularly involved in caring for the needy within the church. (Acts 6:1-6)
Appointing Deacons
One question we need to consider is this: how should deacons be appointed within the local church?
To begin with, let us remember that the church belongs to Christ and that it is He who calls and gifts people for different forms of ministry. Every Christian is called and gifted in some way to serve the church, and it is Christ who particularly gifts certain men to serve in the office of deacon. It is the responsibility of the church, therefore, under the leadership of the pastors, to seek to recognize those in the church who are fit for the office and to install them into it.
What should we look for? Well, first of all we should look for those with a servant’s heart. We should look for those who are already acting like deacons – serving sacrificially out of love for Christ – and seek to place them into office. Second, we should particularly for those among us who not only love to serve but also have a special concern for the needy in our midst. These should be men whose hearts are easily moved to compassion, men who desire to show generosity to those in need. And finally, we should look for those who are good stewards, since deacons in particular are entrusted with the finances of the church. When the apostles entrusted the seven with caring for the widows, they were putting the resources of the church under their charge. Likewise, deacons are typically entrusted by the pastors and by the church with helping work on church budgets and developing a meaningful benevolence ministry. Therefore, they should be men who know how to manage resources well and with integrity.
Once these men are identified, the next step is to examine them according to the qualifications laid down in Scripture. These qualifications are laid down both here in Acts 6 and in 1st Timothy 3, and we will spend time looking at these tonight. No man should serve as pastor or deacon unless he has been properly examined and deemed qualified for the office.
And finally, each deacon is to be approved by the church and installed by the laying on of hands. This is what we see here in Acts 6, and we’ve already learned that this is how pastors are to be installed as well. By the way, I don’t think pastors should present a list of six qualified men and ask the church to choose three. In doing this, choosing deacons often can become more of a popularity contest. Rather, pastors should bring before the church one candidate at a time that they are convinced will do well in the office, and allow the church to express their opinion with a yes or no vote. Popularity contests should have no place in the local church.
The Number of Deacons
What about the number of deacons a church should have? The Bible never gives us an answer to this question, and it probably should differ from church to church. However, we shouldn’t miss that in Acts 6 there are only seven deacons chosen for a church that by this time had at least seven thousand members. If seven deacons were enough for seven thousand people, many Baptist churches may have a lot more deacons than they need.
John Hammett, professor of systematic theology up the road at Southeastern, has written on this subject. He says “the wisest course is to specify no number or ratio the church must maintain, but to be guided by two factors: the needs of the church and the number of qualified candidates, with the second being the more important of the two. A church can do well with a small number of deacons, but to have unqualified deacons invites problems. Moreover, there is no need for annual elections of deacons. Rather, new deacons should be selected as needs arise and as existing deacons need to withdraw from active service.”
Close
Like pastors, we should esteem our deacons very highly and be thankful for the work they do. They are here to serve us, and to set an example for us all to follow. Everyone of us has been called to serve. And of course, our greatest example is the Lord Jesus Christ, who came not to be served, but to serve, and to give His life as a ransom for many. Do you desire to be Christ-like? Then find your joy in “deaconing” – serving others sacrificially, giving of yourself in order to bless others. A church full of people all eagerly seeking to serve one another is a church that will flourish in grace and that will be used by God for the salvation of many. Amen.
The Role of Deacons
Acts 6:1-6
The Office of Deacon
Turn with me to Philippians 1:1. Here, in his letter to the church in Philippi, Paul begins by naming himself and Timothy – the senders of the letter – and by naming its recipients. He says, “To all the saints in Christ Jesus who are at Philippi, along with the overseers and deacons.”
Overseers we know. We’ve been learning about them for the past two weeks. We’ve seen that sometimes they are called “overseers”, other times “elders”, and once “pastors”. We’ve learned that every church is to be led by a plurality of overseers, and that they have been given the responsibility to feed God’s people, lead God’s people, and protect God’s people.
But who are these people called “deacons”? And what is their function in the local church?
Before we answer that question, let us stop for a moment and take note of something, namely, that pastors and deacons are the only two church offices taught in the Bible. We’ve learned about pastors, and we’re going to spend this morning and this evening learning about deacons, but after that there are no other offices taught in Scripture. Now, certainly there are often good, practical reasons for churches to have treasurers, secretaries, clerks, etc. But only two offices are required for Christ’s churches by Christ Himself: the eldership and the diaconate (the pastors and the deacons).
But what did these deacons do? To answer that question we must go to the book of Acts and look at the very first New Testament church. Let’s begin in Acts 2. This chapter begins with the incredible account of that moment when Christ poured out His Holy Spirit in a unique and overwhelming way on His followers, empowering them with faith and boldness to spread the Gospel. Following this we have Peter’s message to the crowd of thousands, articulating the gospel and the truth about the person of Jesus Christ. We are told that on that day alone three thousand souls were added to Christ’s followers. And here began the Jerusalem church.
At this early point in its history, the Jerusalem church had only one office – that of pastor – and oh what pastors these babes in Christ were privileged to have! The Apostles themselves, those who had walked and talked with Jesus, were the shepherds of this local church. And this church was healthy. Look at how it was described in Acts 2:42-47:
“And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many signs and wonders were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.”
Here we have a vibrant church, a church hungry for the Word, a benevolent and caring church, a church of real fellowship, and a growing church. This is the kind of church we should all long for! But, alas, the church did not continue constantly like this. Like every other church, the first church had problems arise. Turn with me to Acts 6:1-6.
Acts 6:1-6
Here, in response to a crisis, we find the office of deacon instituted. There was a legitimate need: the Greek-speaking widows needed food to live. God cares for the needy and desires especially for those among His own people to be cared for. At the same time, it would have been inappropriate for the apostles – the pastors of this church – to seek to handle this issue themselves. Their responsibility was to give themselves to prayer and to the Word – for this is what the people needed most of all. So, to ensure that the physical needs of these church members were met, and to relieve the pastors of this necessary duty, the first deacons seem here to have been appointed.
It is true that the word deacon (diakonos) is not actually used in the passage. But its verb form is. In verse 2, the apostles say that it is not right for them to give up the preaching of God’s Word in order to “deacon” (diakoneo) tables. The word deacon (diakonos) literally means “servant”, and was used to describe someone who waited tables.
In Scripture, every Christian is called to be a deacon in the sense that every Christian is called to be a diakonos, a servant the body of Christ. But only some are called to fill the office of deacon. And the way that we know that these men were being appointed to an office is that verse 6 says that the apostles laid their hands on them, which was the way that men were appointed to serve in an office in the church. (cf. 2 Timothy 1:6)
But what were these men set apart to do? First, we see that they were appointed to help care for the needy in their church. Particularly, these men were called upon to help ensure that none in the church with real needs were being overlooked. It is a powerful testimony to the Gospel when a church takes great strides to care for its own; it is a terrible – even blasphemous – testimony that is given when a church fails to care for the needy in its own midst. I thank God that in His distribution of salvation I was not overlooked! Let us overlook no one in our distribution of mercy.
Churches ought to put on display God’s compassion towards the needy. We read of this compassion in passages like Psalm 72:12-14
“For he delivers the needy when he calls, the poor, and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life, and precious is their blood in his sight.”
If He has pity on the weak and the needy, ought not we? Have we not been recipients of His mercy ourselves?
Moreover, the Bible makes clear that God’s favor is on those who care for the needy. Psalm 41:1-3 says:
“Blessed is the one who considers the poor! In the day of trouble the LORD delivers him; the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies. The LORD sustains him on his sickbed; in his illness you restore him to full health.”
All Christians are called to give themselves in care for the poor, but it is the deacons in particular who are to set the example of this, and who are to lead the way in the ministry of benevolence within the church.
(I need to press this further: Is there anyone in our church that is being overlooked? Are there people in our church with real, practical needs of any kind that we are failing to meet? Let us keep our eyes and ears open for the needs of each other, seeking ways that we can bless one another. Benevolence in a church should not only be done through the church budget – rather, we should be living lives of cheerful sacrifice towards one another. Let us be willing to confront one another often with this question: “Is there some way that I can help you?” Particularly, let us look to the needs of those who are widows, those who are feeble, and those who are under uniquely difficult circumstances. Let’s learn to love one another not only in talk, but in deed!
Allow me to ask: do we need to repent of having a blind eye and a hard heart towards the needs of others? Do we need to repent of perhaps always seeing ourselves as the ones in need rather than being content and seeking to help out others? Do we need to resolve anew this morning to imitate the compassion of Christ towards one another?)
Deacons are to lead us as examples in this endeavor.
Second, we see that deacons were appointed to handle tasks that would distract the pastors from their spiritual duties. Note verse 4: “But we will devote ourselves to prayer and to the ministry of the word.” Remember, the word “ministry” literally means “service”. So its not that deacons serve the church and pastors don’t. Rather, its two different kinds of service. Pastors serve the church through the service “of the Word”, deacons serve by taking on those tasks delegated to them that free up the pastors for prayer and ministry. Deacons themselves do not have any inherent authority in the church. Rather, they are delegated authority by the pastors to handle important needs of the church so that the pastors can devote themselves to the most important need: the need for God’s Word.
There ought to be a very close relationship between the pastors and the deacons. The deacons serve the pastors the way Aaron and Hur assisted Moses, when they helped him keep his arms raised so that Joshua and the Israelites would win the battle against the Amalekites. Deacons strengthen the pastors of a church by being there for them as helpers, ready and willing to handle whatever matters are delegated to them by the pastors.
Getting the Big Picture
In order for us to get the big picture, it is important for us to take a few moments to review all that we’ve learned so far about church polity. As I go through the following seven points, be sure to fill in the blanks in your sermon outline.
1. Jesus Christ is the Head of the Church. (Colossians 1:18)
2. Christ rules His Church through His Word. (2 Timothy 3:16-17, John 17:17)
3. Christ calls and gifts pastors to oversee His churches. (Acts 20:28, 1 Peter 5:1-3)
4. All churches are to be led by a plurality of pastors. (Philippians 1:1, Acts 14:23)
5. Pastors are to feed, lead, and protect God’s people. (Acts 20:17-38)
6. Pastors must be qualified men. (1st Timothy 3:1-7, Titus 1:5-9)
7. Christ calls and gifts deacons to serve His churches. (Acts 6:1-6)
8. Deacons are to assist the pastors by handling those practical matters delegated to them. (Acts 6:1-6)
9. Deacons are to be particularly involved in caring for the needy within the church. (Acts 6:1-6)
Appointing Deacons
One question we need to consider is this: how should deacons be appointed within the local church?
To begin with, let us remember that the church belongs to Christ and that it is He who calls and gifts people for different forms of ministry. Every Christian is called and gifted in some way to serve the church, and it is Christ who particularly gifts certain men to serve in the office of deacon. It is the responsibility of the church, therefore, under the leadership of the pastors, to seek to recognize those in the church who are fit for the office and to install them into it.
What should we look for? Well, first of all we should look for those with a servant’s heart. We should look for those who are already acting like deacons – serving sacrificially out of love for Christ – and seek to place them into office. Second, we should particularly for those among us who not only love to serve but also have a special concern for the needy in our midst. These should be men whose hearts are easily moved to compassion, men who desire to show generosity to those in need. And finally, we should look for those who are good stewards, since deacons in particular are entrusted with the finances of the church. When the apostles entrusted the seven with caring for the widows, they were putting the resources of the church under their charge. Likewise, deacons are typically entrusted by the pastors and by the church with helping work on church budgets and developing a meaningful benevolence ministry. Therefore, they should be men who know how to manage resources well and with integrity.
Once these men are identified, the next step is to examine them according to the qualifications laid down in Scripture. These qualifications are laid down both here in Acts 6 and in 1st Timothy 3, and we will spend time looking at these tonight. No man should serve as pastor or deacon unless he has been properly examined and deemed qualified for the office.
And finally, each deacon is to be approved by the church and installed by the laying on of hands. This is what we see here in Acts 6, and we’ve already learned that this is how pastors are to be installed as well. By the way, I don’t think pastors should present a list of six qualified men and ask the church to choose three. In doing this, choosing deacons often can become more of a popularity contest. Rather, pastors should bring before the church one candidate at a time that they are convinced will do well in the office, and allow the church to express their opinion with a yes or no vote. Popularity contests should have no place in the local church.
The Number of Deacons
What about the number of deacons a church should have? The Bible never gives us an answer to this question, and it probably should differ from church to church. However, we shouldn’t miss that in Acts 6 there are only seven deacons chosen for a church that by this time had at least seven thousand members. If seven deacons were enough for seven thousand people, many Baptist churches may have a lot more deacons than they need.
John Hammett, professor of systematic theology up the road at Southeastern, has written on this subject. He says “the wisest course is to specify no number or ratio the church must maintain, but to be guided by two factors: the needs of the church and the number of qualified candidates, with the second being the more important of the two. A church can do well with a small number of deacons, but to have unqualified deacons invites problems. Moreover, there is no need for annual elections of deacons. Rather, new deacons should be selected as needs arise and as existing deacons need to withdraw from active service.”
Close
Like pastors, we should esteem our deacons very highly and be thankful for the work they do. They are here to serve us, and to set an example for us all to follow. Everyone of us has been called to serve. And of course, our greatest example is the Lord Jesus Christ, who came not to be served, but to serve, and to give His life as a ransom for many. Do you desire to be Christ-like? Then find your joy in “deaconing” – serving others sacrificially, giving of yourself in order to bless others. A church full of people all eagerly seeking to serve one another is a church that will flourish in grace and that will be used by God for the salvation of many. Amen.
Thursday, December 13, 2007
Fantasy Update
My fantasy football team has made it to the playoffs! I'm favored to win this weekend, but I'm playing a tough team that's been hot of late. If I win this game I play in the Championship Game next weekend. My team finished the season 11-3. Here's my team at the end of the season:Starters
QB Tony Romo
RB Joseph Addai
RB Aaron Stecker
WR Randy Moss
WR Greg Jennings
WR Marques Colston
TE Jason Witten
K Robbie Gould
DEF Seahawks
Reserves
QB S Rosenfels
RB Justin Fargas
RB Keith Kenton
WR Calvin Johnson
DEF Cowboys
On another note, I'm looking forward to taking my family to the Cowboys / Panthers game a week from Saturday. Those of you with NFL Network, look for us in the stands!
Women Deacons - 2
Some thoughts:
1. The responsibility to care for God's people belongs to those men whom He has called and gifted to serve as shepherds. These men are called "elders" or "pastors".
2. Pastors are called to feed God's people, lead God's people, and protect God's people.
3. In the church in Jerusalem, an issue arose that had serious spiritual consequences for the church. The apostles (the elders of the Jerusalem church) decided that the remedy for this situation was to to be sure that both the Hebrew and Hellenistic widows were receiving food in the daily distribution. They then set a precedent for deacons by delegating the responsibility for managing this process to seven men from within the congregation. These men were managers (scholars tells us that there were probably over a thousand widows in the Jerusalem church). Many men and women from within the church would have taken part in distributing the food, but these seven men were given the authority to manage the process and to oversee the distribution of church resources.
4. Deacons are called to handle those responsibilities delegated to them by the elders in order to free the elders for prayer and the ministry of the Word.
5. Since many of these responsibilities will include organizing and giving instructions to both men and women in the church, deacons need to be good managers (hence 1st Timothy 3). They should also be men (since other men will be under their charge).
6. Acts 6 sets a precedent for Deacons being given authority by the elders to oversee the distribution of church funds. This is why deacons must not be greedy for dishonest gain (1st Tim. 3).
7. If a plurality of men working together is important for eldership, I would suggest that it is also important for the diaconate. I think it was the wisdom of God that the apostles told the congregation to choose for themselves "seven men". These seven men were not given separate duties and called to go their own way, but rather they were to work together. So also, I believe deacons have an important office - one worthy of honor and respect - and the responsibilities entrusted to them by the elders need to be handled within the plurality. I am not in favor of deacons as "independent ministry managers" - so that one deacon is over the nursery, another over sound engineering, another over lawn maintenance, and they never meet together or hold each other accountable. In other words, I like the idea of "deacons' meetings", just as I like the idea of "elders' meetings".
1. The responsibility to care for God's people belongs to those men whom He has called and gifted to serve as shepherds. These men are called "elders" or "pastors".
2. Pastors are called to feed God's people, lead God's people, and protect God's people.
3. In the church in Jerusalem, an issue arose that had serious spiritual consequences for the church. The apostles (the elders of the Jerusalem church) decided that the remedy for this situation was to to be sure that both the Hebrew and Hellenistic widows were receiving food in the daily distribution. They then set a precedent for deacons by delegating the responsibility for managing this process to seven men from within the congregation. These men were managers (scholars tells us that there were probably over a thousand widows in the Jerusalem church). Many men and women from within the church would have taken part in distributing the food, but these seven men were given the authority to manage the process and to oversee the distribution of church resources.
4. Deacons are called to handle those responsibilities delegated to them by the elders in order to free the elders for prayer and the ministry of the Word.
5. Since many of these responsibilities will include organizing and giving instructions to both men and women in the church, deacons need to be good managers (hence 1st Timothy 3). They should also be men (since other men will be under their charge).
6. Acts 6 sets a precedent for Deacons being given authority by the elders to oversee the distribution of church funds. This is why deacons must not be greedy for dishonest gain (1st Tim. 3).
7. If a plurality of men working together is important for eldership, I would suggest that it is also important for the diaconate. I think it was the wisdom of God that the apostles told the congregation to choose for themselves "seven men". These seven men were not given separate duties and called to go their own way, but rather they were to work together. So also, I believe deacons have an important office - one worthy of honor and respect - and the responsibilities entrusted to them by the elders need to be handled within the plurality. I am not in favor of deacons as "independent ministry managers" - so that one deacon is over the nursery, another over sound engineering, another over lawn maintenance, and they never meet together or hold each other accountable. In other words, I like the idea of "deacons' meetings", just as I like the idea of "elders' meetings".
Friday, December 7, 2007
R and R Fellowship Update
As promised, here is the update for our meetings next year. We will meet the second Wednesday of the month at 7:00 AM at Southside Baptist Church. Breakfast will be provided. Here is a look at the first three months:
January: "Does Regeneration Precede Faith and Does it Matter?" - Jim Upchurch
February: "The Theological Systems Compared" - Justin Nale
March: "Can Christians Lose Their Salvation?" - Justin Childers
I also want to encourage you to look here and weigh in on your understandings of Scripture.
January: "Does Regeneration Precede Faith and Does it Matter?" - Jim Upchurch
February: "The Theological Systems Compared" - Justin Nale
March: "Can Christians Lose Their Salvation?" - Justin Childers
I also want to encourage you to look here and weigh in on your understandings of Scripture.
On Women Deacons - 1
This is a very practical issue for our churches, so lets dialouge about it.
Just to let you know where I am on the issue: When I came to Christ Baptist I assumed that we would have women deacons. I am convinced that Scripture allows for women functioning as deacons and that it could be an extremely valuable role for the health of the church. However, in discussing our constitution, we quickly realized that our members were very uncomfortable with the idea. So, we launched into an extensive study of Manhood/Womanhood and the role of deacons. At the conclusion of the study, I was even more convinced that women deacons would be good for Christ Baptist. However, there was one factor and one factor only that kept us from having women deacons in our constitution: the area in which we live. If we had women deacons many people would immediately label us as a liberal church (this is tied to the unBiblical practice of "deacon boards."). So, we decided it best for the unity of the church to proceed with only male deacons. However, it seems that we will have women functioning as deacons, just not called deaconesses.
I imagine this debate will surround the role of deacon. I don't think the role of deacon violates the prohibition of 1 Tim. 2:12. If you think it does, you cannot have women deacons.
Let's begin with a source outside of our group to focus the debate. Here is Dr. Kostenberger's article on the subject (which I agree with). So, where do you disagree with Kostenberger?
-Justin Childers
Just to let you know where I am on the issue: When I came to Christ Baptist I assumed that we would have women deacons. I am convinced that Scripture allows for women functioning as deacons and that it could be an extremely valuable role for the health of the church. However, in discussing our constitution, we quickly realized that our members were very uncomfortable with the idea. So, we launched into an extensive study of Manhood/Womanhood and the role of deacons. At the conclusion of the study, I was even more convinced that women deacons would be good for Christ Baptist. However, there was one factor and one factor only that kept us from having women deacons in our constitution: the area in which we live. If we had women deacons many people would immediately label us as a liberal church (this is tied to the unBiblical practice of "deacon boards."). So, we decided it best for the unity of the church to proceed with only male deacons. However, it seems that we will have women functioning as deacons, just not called deaconesses.
I imagine this debate will surround the role of deacon. I don't think the role of deacon violates the prohibition of 1 Tim. 2:12. If you think it does, you cannot have women deacons.
Let's begin with a source outside of our group to focus the debate. Here is Dr. Kostenberger's article on the subject (which I agree with). So, where do you disagree with Kostenberger?
-Justin Childers
Thursday, December 6, 2007
Since We are Labeling Ourselves...
I agree with Sam Storms on everything but 7.f.
Admittedly, I have done no study on the issue of the age of the earth. For some reason I just want to side with the "new earthers."
Anyone want to make a BRIEF case for the age of the earth?
-Justin Childers
Admittedly, I have done no study on the issue of the age of the earth. For some reason I just want to side with the "new earthers."
Anyone want to make a BRIEF case for the age of the earth?
-Justin Childers
Monday, December 3, 2007
The R&R Fellowship in 2008
At our last meeting, several important things took place. We realized that our group was growing too large to be useful for personal accountability, and so we are encouraging all of us to have those men to whom we are accountable, but we are not looking at the R&R as such a group. Rather, the R&R exists to promote revival and reformation in the local churches of our region of North Carolina. Here is how we have decided to try and do this in 2008:1. We are intending to hold a monthly theology breakfast at Sister's Restaurant on the 2nd Wednesday of each month at 7am. This breakfast is open to any interested pastors and laymen who want to hear and consider a presentation on an important theological subject. At each breakfast a R&R Member (or a guest with similar convictions) will bring a 30-35 minute talk on the subject and then will take questions. By 7:45 the presentation will be over and people will be free to discuss the subject with others at their table and to leave as they need to. This is the kind of breakfast they we hope many pastors will be interested in attending, and perhaps many laymen as well.
Here is the topic schedule:
January: “Does Regeneration Precede Faith and Does it Matter?”
February: “The Theological Systems Compared”
March: “Can Christians Lose Their Salvation?”
April: “Biblical Manhood and Womanhood in the Home and Church”
May: “The Necessity of Sanctification for Salvation”
June: “The Importance of Regenerate Church Membership”
July: “Genuine Evangelism: Considering Some Dos and Don’ts”
August: “Who Chooses Whom: The Doctrine of Election Considered”
September: “The Power of the Cross: Understanding Substitutionary Atonement”
October: “Church Government – What Does the Bible Teach?”
November: “The Various Eschatological Views Simply Explained”
February: “The Theological Systems Compared”
March: “Can Christians Lose Their Salvation?”
April: “Biblical Manhood and Womanhood in the Home and Church”
May: “The Necessity of Sanctification for Salvation”
June: “The Importance of Regenerate Church Membership”
July: “Genuine Evangelism: Considering Some Dos and Don’ts”
August: “Who Chooses Whom: The Doctrine of Election Considered”
September: “The Power of the Cross: Understanding Substitutionary Atonement”
October: “Church Government – What Does the Bible Teach?”
November: “The Various Eschatological Views Simply Explained”
2. We are hoping to find more opportunities for us to work together to put on conferences where men who share our theological convictions can come and share on important subjects. The Sam Storms conference on the Holy Spirit is hopefully just the first of many to come.
On another note, we elected four officers to lead our group. Randy A. is our President, meaning that it is his job to obtain speakers for each of the the theology breakfasts. His only criterion is that the speaker be a member of our fellowship or a guest who is in substantial agreement with the 1689 Confession. I have become the Vice President, meaning I jump in if Randy gets hit by a truck or a falling meteorite and dies. Jim is our treasurer, just in case we need someone to hold money in the midst of putting together conferences. Jason is our Moderator, meaning he gets to welcome everyone and moderate during the Q&A at the breakfasts.
As of right now, the R&R Fellowship is
Randy Alston
Justin Childers
Mike Edwards
Jason Gault
Justin Nale
Chad Tucker
Jim Upchurch
Allen Williams
The fellowship is open to any who hold a pastoral position in a Baptist church in our local area who is in substantial agreement with the 1689 Confession.
If anyone has any questions or issues that need to be addressed, you can email them to President Alston. Also, if you see a topic that you would particularly like to speak on, let him know.
We'll get fliers for the breakfasts made up and ready to distribute by the beginning of the new year.
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