Deacons (1 Timothy 3:8-13)

Big Idea: Deacons are church servants with specific qualifications focused on service, while elders oversee leadership and governance.

We've been looking at the first manual ever written on how to run a church. Paul wrote this to Timothy, who was leading the church in Ephesus. Paul has addressed topics like correcting errors, prayer, the role of women in the church, and elders.

Tonight we come to the subject of deacons. The Greek word for deacon, diakonos, as well as the related words diakone? The terms "to serve" and "diakonia" (meaning "service") occur over a hundred times in Scripture, but "deacon" is used only twice: in Philippians 1:1, where Paul and Timothy greet the saints in Philippi along with the overseers and deacons, and in 1 Timothy 3:8, which describes deacons as respectable, sincere, moderate in wine, and free from dishonest gain.

The original meaning of the word was that of menial service. The idea is that of waiting on tables. The term "serve" originated in the church to describe ministering to one another, but a specific group known as deacons or servants was officially appointed for this role.

Well, where did they come from? In Acts 6, Greek widows complained that the apostles were neglecting them. Seven men were appointed to "wait on tables"—to serve these widows. Some think that these men were the first deacons within the church. The problem is that these men are never identified in Scripture as being deacons. They might have been, but we just don't know.

It's frustrating that Scripture doesn't specify the exact duties of deacons, aside from their role in serving. We'll look at what Scripture says about deacons before I suggest a model for their roles in the church.

Qualifications

What does 1 Timothy tell us about deacons? 1 Timothy 3:8-12 outlines the qualifications for male deacons.

Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well.

Once again, notice that when God looks for servants within the church, he first looks for people whose hearts are right with him. God isn't as concerned about talents and abilities as he is with the spiritual condition of his servants. Similar to the elders, there is a list of qualifications for deacons, which can be grouped into five key areas.

• He has to be a person of personal integrity. "Men worthy of respect" means that they were to be serious, dignified, and stately. I don't think it means that they can't have a sense of humor, but they have to be men who understand the seriousness of life. Sincere literally means not double-tongued. In other words, not a person who says one thing to one person and something else to another. It can't be a duplicitous person.
• And then we come to this phrase again, "not indulging in much wine." Not somebody who is known for his use of alcohol. Not somebody who is lingering beside a bottle all the time. "Not pursuing dishonest gain." Deacons in the early church needed to be trustworthy, especially when handling money, to maintain their integrity and avoid any love of money that could lead to compromise.
• Then you have their spiritual lives. "They must keep hold of the deep truths of the faith with a clear conscience" (1 Timothy 3:9). Paul believes that individuals must hold the revealed faith in a manner that ensures their consciences remain clear. They are to be people of spiritual integrity.
• Paul then goes on to talk about their spiritual service. Verse 10 says, "They must first be tested; and then if there is nothing against them, let them serve as deacons." These are not to be unproven individuals. They are to be continually tested—not just before they are deacons, but also after. They are to be men of good reputation. Don't ever appoint someone as a deacon to find out how good they're going to be. You should know in advance!
• Verse twelve addresses their qualifications in a domestic context. Verse 12 says, "A deacon must be the husband of but one wife and must manage his children and his household well." The Greek literally says that they should be "one-woman men." This isn't about marital status; it is about faithfulness to their wives both in thought and in deed.

By the way, it's possible to have been married only once and to not be a one-woman man. You can be a one-woman man even if you've been widowed and remarried, or, in rare cases, divorced and remarried. They must be men who are wholly devoted and faithful to their wives. And not only that, in verse 12, they need to manage their children and household well. If they can't manage their own household, why should they be considered trustworthy to serve within the church?

Character is essential in Christian ministry. You can have everything going for you, but if you don't have character, you're not going to serve well! That's the lesson of these verses.

Female Deacons?

Well, we're going to get into some deep waters now because Paul then talks about female deacons. Verse 11 says, "In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything." In this translation, the translators read their interpretation into the text. In the original, verse 11 says "In the same way, women are to be worthy of respect." and so on. The New American Standard Version gets it right here: "Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things."

Verse 11 could either be referring to the wives of the deacons, or about female deacons themselves. You can have either opinion, but I believe he is referring to female deacons. I believe Paul teaches male leadership. You'll notice in the preceding section that Paul never outlines the qualifications for elder's wives. It's odd that Paul specifies qualifications for deacons' wives but doesn't for elders' wives, right? That would be very strange indeed!

The word "Likewise" at the start of verse 11 suggests that Paul is introducing a new category of officials, similar to what he did in the earlier verses. And finally, Paul didn't use the definite article in front of women. If he was talking about deacons' wives, you would expect him to have said, "Their wives" rather than simply launching in saying, "Women are to be..." and so on. Their qualifications, in fact, mirror those of male deacons.

Let me continue by giving you two other reasons why I believe women can be deacons. In Romans 16:1, Phoebe, a woman, is mentioned as being a deacon in the church of Cenchrea. And one other reason: church history, going back very early, has strong evidence for women deacons. Pliny, for instance, in 112 AD, mentions a couple of female deacons. Why not? Deacons serve the church by helping the sick and poor, assisting with baptisms, and similar tasks, rather than leading it. Why wouldn't women be involved in this task?

Well, I promised that it would get interesting. In case you think I'm off in these and other matters, let me tell you I'm in good company. Even John MacArthur—whom I consider as straight as an arrow—takes the same position. So give it some careful consideration.

Rewards

And then we get to the area of a deacon's rewards. (1 Timothy 3:13) Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. When I read this verse, I'm amazed that people aren't more interested in serving as deacons. Two rewards are promised. First, they obtain for themselves an excellent standing. They will be respected and esteemed by those they serve. They will command respect because of their faithful service. Second, they will gain great assurance in their faith in Christ Jesus. They will become more emboldened for greater service. They will receive a peculiar courage and confidence based on their service. The rewards for being a deacon are great.

A Model

Well, let me propose a model for how deacons and elders should function. I don't think the way we're doing it now is biblical. We elect deacons, but we're making them function as elders. In addition, we don't really have the biblical equivalent of elders. Scripture does not give deacons ruling authority like elders, nor do deacons have to teach Scripture or sound doctrine. They likely served both administratively and personally, addressing the church's practical needs.

The Scriptural model for church governance suggests that multiple elders, appointed by Christ, have the authority to lead the church. Within the group of elders in a church, probably at least one would be recognized as a teaching elder. Not an employee or someone with authority over the other elders, but simply the first among equals. In today's context, he could be given authority for specific decisions, but the elders would still govern collectively. The authority would belong to the group of elders, not just the senior pastor.

You could argue that the elders should not have unlimited authority within the church. Perhaps there should be some limitations. Perhaps the congregation should select them and reaffirm their leadership. Perhaps some items should be brought to the congregation as a whole. An example of that would appear to be church discipline (1 Corinthians 5:4). But while the congregation would have some role, the elders would be empowered to lead.

Well, what about the deacons? Who is going to care for people within the congregation? In times of illness, grief, or need for companionship, who better to provide care than the church's appointed servants? The traditional answer is that the pastor (elder) should do it, but ask yourself – is that the biblical pattern? Can a pastor effectively preach, teach, lead, and also address the individual needs of each church member? Shouldn't he be more focused on the word of God and prayer?

Deacons can offer pastoral care to church members and assist with church programs as needed. In the future, we will probably be addressing this issue as a church. It's not the most burning issue we face, but it is important.