Difference between revisions of "Deacon"

<i> diakonos </i> &nbsp;Philippians 1:1&nbsp;1 Timothy 3:12&nbsp;Romans 16:1&nbsp;Colossians 1:23&nbsp;1 Timothy 4:6&nbsp;2 Corinthians 6:4&nbsp;John 12:26 <p> Although &nbsp;Philippians 1:1 and &nbsp; 1 Timothy 3:1 clearly indicate that the office of deacon existed in New [[Testament]] times, no explicit Bible reference describes the duties of deacons or refers to the origin of the office. In &nbsp; Philippians 1:1 and in numerous references in early Christian literature outside the New Testament, bishops and/or elders and deacons are mentioned together, with deacons mentioned last. Because of this order, and because of the natural connotations of the word <i> diakonos </i> , most interpreters believe that deacons, from the beginning, served as assistants of the church leaders. Certainly, that was clearly the role of deacons by the second century. Deacons continued to fill an important role in the ministry of the early church, serving the needs of the poor, assisting in baptism and the Lord's Supper, and performing other practical ministerial tasks. </p> <p> The nature of the qualifications of deacons outlined in &nbsp;1 Timothy 3:8-13 perhaps indicates the function of deacons in the New Testament period. In most respects, the qualifications of deacons mirror those of the “bishops,” the leaders of the churches. The high standards of morality and character expected of both demonstrates the church's serious regard for the offices and the importance of their functions. The requirements that deacons must have a clear understanding of the faith (&nbsp; 1 Timothy 3:9 ) and that their faithfulness already be proven (&nbsp;1 Timothy 3:10 ) indicate that their duties consisted of more than menial chores. The exclusion of those who are “doubletongued” (&nbsp;1 Timothy 3:8 ) may be evidence that the work of the deacons brought them into close contact with the everyday lives of the church members, as would occur in visiting the sick and ministering to the other physical needs of fellow Christians. Such service would both give them greater knowledge of items for gossip and allow them greater opportunity to spread such gossip, thus making it crucial that they should not be prone to talebearing. The requirement that deacons not be greedy may indicate that they were responsible for collecting and distributing church funds. </p> <p> Whether the deacons' functions extended to leading in worship is not clear. Gifts for teaching, a requirement for “bishops,” are not mentioned in the qualifications for deacons. The connotations of table service in the word <i> diakonos </i> and the centrality of the Lord's Supper in the worship of the early church strongly imply that distributing the elements and, in the early years, serving the <i> agape </i> meal were important functions of deacons. </p> <p> Many interpreters believe that the account of the choosing of the seven in &nbsp;Acts 6:1 describes the selection of the first deacons, although the term <i> diakonos </i> is not used in the passage and the term <i> diakonia </i> (“service” or “ministry”) is used only for the work of the twelve. The tasks that the seven performed, however, later seem to be principal functions of deacons. On the other hand, two of the seven, Stephen and Philip, are known to us as prominent preachers and evangelists, roles which may not have been common for deacons. The seven were set apart for their task in a ceremony in which the apostles “laid their hands on them” (&nbsp; Acts 6:6 ). This ceremony may reflect the origin of later ordination practice. Other than this passage, which may or may not represent usual practice, the New Testament does not mention ordination of deacons. </p> <p> The list of qualifications in &nbsp;1 Timothy 3:11 requires that “women” <i> must </i> “likewise” (NAS) be similar in character to the men. Although this remark may refer to the wives of male deacons (KJV, NIV) it probably should be interpreted as a parenthetical reference to female deacons, or deaconesses (NIV footnote; NAS footnote; NRSV footnote). &nbsp; Romans 16:1 refers to [[Phebe]] as a <i> diakonos </i> of the church at Cenchrea. Williams New Testament translates this as deaconess. The NRSV uses “deacon.” Other translations use “servant.” In this verse, Phebe's role as “helper” and Paul's obvious regard for her work seem to support the conclusion that she functioned as a deacon in her church. Deaconesses are mentioned prominently in Christian writings of the first several centuries. They cared for needy fellow believers, visited the sick, and were especially charged with assisting in the baptism of women converts. </p> <p> Fred A. Grissom </p>

<p> The appointment of the seven was designed to remedy the "murmuring of the [[Grecians]] (Greek-speaking Jews) against the Hebrew, because their widows were neglected in the daily ministration." The apostles said, "It is not reason that we should leave the word of God and serve ("be deacons to"; diakonein ) tables," i.e. secular business. It is an undesigned coincidence confirming the narrative, that, while no mention is made of their country, their names are all Grecian. The church's design evidently was that, since the murmurers were Grecians, their cause should be advocated by Hellenists. There was a common fund to which most disciples contributed by the sale of their property, and out of which the widows were relieved; a proof of the strong conviction of the truth of Christianity, which could constrain men to such self sacrifice. It is doubtful whether these seven correspond fully to the modern deacons of either episcopal or congregational churches. </p> <p> On the one hand, the distribution of alms was the immediate occasion of their appointment; on the other the qualifications involved higher functions, "men ... full of the Holy Spirit and wisdom." The result was, "the word of God increased, and the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith; and Stephen (one of the seven), full of faith and power, did great wonders and miracles among the people." Philip, too, was an "evangelist." They were probably commissioners to superintend the deacons in distributing the alms, so that the [[Grecian]] (Hellenist, Greek-speaking Jewish) widows should not be neglected, and at the same time to minister in spiritual things, as their solemn ordination by laying on of hands implies. The "young men" (&nbsp;Acts 5:6; &nbsp;Acts 5:10, neoteroi ) imply a subordinate ministration answering to the "deacons" (&nbsp;Philippians 1:1; &nbsp;1 Timothy 3:8, etc.). </p> <p> As bishops and presbyters or elders are different aspects of the same upper ministry, so "young men" and "deacons" are different aspects of the same subordinate ministry. [[Clement]] of Rome (1 Corinthians 42) notices that the [[Septuagint]] (&nbsp;Isaiah 60:17) prophetically use the two together. The synagogue had its "pastors" (paruasim ) and its subordinate "deacons" (chazzanim ) or ministers (&nbsp;Luke 4:20). The church naturally copied from it. The deacons baptized new converts, distributed the bread and wine of the Lord's supper (Justin Martyr, Apol., 65-67), and distributed alms, at first without superintendence, afterward under the presbyters. The diaconate was not a probationary step (as now in episcopal churches) to the presbytery. What is meant by &nbsp;1 Timothy 3:13 is, "they that have used the office of a deacon well are acquiring to themselves (not "a good degree" for promotion, but) a good standing place" against the day of judgment (&nbsp;1 Corinthians 3:13-14); not a step to promotion. </p>

<div> '''1: διάκονος ''' (Strong'S #1249 — Noun — diakonos — dee-ak'-on-os ) </div> <p> (Eng., "deacon"), primarily denotes a "servant," whether as doing servile work, or as an attendant rendering free service, without particular reference to its character. The word is probably connected with the verb dioko, "to hasten after, pursue" (perhaps originally said of a runner). "It occurs in the NT of domestic servants, &nbsp;John 2:5,9; the civil ruler, &nbsp;Romans 13:4; Christ, &nbsp;Romans 15:8; &nbsp;Galatians 2:17; the followers of Christ in relation to their Lord, &nbsp;John 12:26; &nbsp;Ephesians 6:21; &nbsp;Colossians 1:7; &nbsp;4:7; the followers of Christ in relation to one another, &nbsp;Matthew 20:26; &nbsp;23:11; &nbsp;Mark 9:35; &nbsp;10:43; the servants of Christ in the work of preaching and teaching, &nbsp;1 Corinthians 3:5; &nbsp;2 Corinthians 3:6; &nbsp;6:4; &nbsp;11:23; &nbsp;Ephesians 3:7; &nbsp;Colossians 1:23,25; &nbsp;1 Thessalonians 3:2; &nbsp;1 Timothy 4:6; those who serve in the churches, &nbsp;Romans 16:1 (used of a woman here only in NT); &nbsp; Philippians 1:1; &nbsp;1 Timothy 3:8,12; false apostles, servants of Satan, &nbsp;2 Corinthians 11:15 . Once diakonos is used where, apparently, angels are intended, &nbsp;Matthew 22:13; in v. 3, where men are intended, doulos is used." * [* From Notes on Thessalonians, by Hogg and Vine, p. 91.] </p> &nbsp;Matthew 22:2-14[[Minister]]Servant.&nbsp;Acts 6