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The Scriptural Officers of the New Testament ChurchPart 1: Deacon

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Dr. Jim Parker, Associate Professor of Biblical Interpretation, Associate Director of the Center for Archaeological Research, and Associate Vice President for Facilities at New Orleans Baptist Theological Seminary


General New Testament Usage

The word “deacon” was used by biblical writers in a general sense to describe various ministries or services. Not until later in the development of the apostolic church was the term applied to a distinct body of church officers. Of its 105 usages in the New Testament, among its general usages, “deacon” refers to a waiter at meals (John 2:5;9), a king’s attendant (Matt. 22:13), a servant of Satan (2 Cor. 11:15), a servant of God (2 Cor. 6:4), a servant of Christ (2 Cor. 11:23) a servant of the church (Col. 1:24-25, and a political ruler (Rom. 13:4). The key word in translation is “servant.”

The New Testament presents servanthood in the sense of ministry or service as a mark of the whole church—that is, as normative for all disciples (Matt 20:26-28; Luke 22:26-27). Jesus’ teaching on the final judgment equates ministry with feeding the hungry, welcoming strangers, clothing the naked, and visiting the sick and imprisoned (Matt. 25:31-46). The entire New Testament emphasizes compassionate care for individuals’ physical and spiritual needs as well as the giving of oneself to meeting those needs. Such service is ultimately a ministry to Christ himself (Matt. 25:45).

Origin of the Office

There is little question that before the end of the first century the general term for service or ministry became a kind of title for a position or office in the church. Its development evidently went through several stages.

Some biblical scholars emphasize a relationship between the hazzan of the Jewish synagogue and the Christian office of deacon. The hazzan opened and closed the synagogue doors, kept it clean, and handed out the books for reading. It was probably to such a person that Jesus handed the scroll of Isaiah after finishing his reading (Luke 4:20).

Other New Testament scholars give considerable attention to the choosing of the seven (Acts 6:1-6); they see that action as a historical forerunner of a more developed structure (Phil. 1:1, 1 Tim. 3:8-13 – the only two places in the New Testament where “deacon” refers to an office). Overwhelmed with a variety of responsibilities, the 12 apostles proposed a division of labor to ensure care for the Hellenist (Greek-speaking) widows in the church’s daily distribution of food and alms. Seven men of good repute, full of the Spirit and of wisdom (Acts 6:3), subsequently became prominent in the Jerusalem congregation, doing works of charity and caring for physical needs.

Some scholars caution that the diaconate should not be exclusively linked with charitable works, since the Greek word used in Acts 6:2 is related to the word translated “ministry” of the word” in verse 4. Those chosen to oversee the care for physical needs were people of spiritual stature. Stephen, for instance, “full of grace and power, did great wonders and signs” (Acts 6:8). Philip, appointed as one of the seven in Acts 6 “preached good news about the kingdom of God and the name of Jesus Christ (Acts 8:12). Philip also baptized (Acts 8:38) and is referred to as an evangelist (Acts 21:8).

Deacons in the Early Church

Those who cite Acts 6 as a preliminary stage of the office of deacon refer to the spread of the practice from the church in Jerusalem to the gentile congregations sprouting elsewhere. Many churches probably took the appointing of “the Jerusalem seven” as a pattern to follow, some even adopting the number seven. In a letter of the third century from Pope Cornelius, for example, the church of Rome was said to have maintained seven for the number of deacons.

By the time the church of Philippi received its instructions from the apostle Paul (ca. AD 62) and Timothy had Paul’s first letter in hand, “deacon” had become a technical term referring to a specific office in the churches. In Phil. 1:1, Paul addressed the church in general and then added “with bishops and deacons.” Some interpreters consider that to be a clear establishment of two distinct groups within the larger church body, though no further description is given.

In 1 Tim. 3:8-13 instructions are given about qualifications for the office of deacon. Although that is the most detailed treatment of the subject in the New Testament, it is actually quite sketchy. Most of the qualifications are dealing with personal character and behavior.

In contrast to the office of “bishop” (1 Tim. 3:2), deacons are not described as providing teaching or hospitality. In fact, no mention is made of any functional qualifications to clarify the deacon’s roles in the early church. Timothy is told that good deacons will not go unrewarded; not only will their faith increase, but also their good standing among those who they serve (1 Tim. 3:13).

The New Testament writings indicate that to be chosen as a deacon is a high, compliment and affirmation. Named as “deacons” are Timothy (1 Tim. 3:2; 4:6) Tychicus (Col. 4:7), Epaphras (Col. 1:7), Paul (1 Cor. 3:5)—and even Christ Himself (Rom. 15:8 is called a “servant,” which is the same Greek work as deacon. Biblical “deaconing” is not characterized by power and prominence but by service to others. In imitation of Jesus’ life, the deacon followed the servant pattern. The Christian diaconate thus contrasted sharply with the prevailing Greek thought of service, which was considered unworthy of the dignity of free men. (The Greek philosopher Plato wrote, “How can man be happy when he has to serve someone?”). The New Testament teaches that no one will ever be truly happy until they do serve others.

The office of deacon differed from the office of elder, which was adapted from a definite Jewish pattern in the Old Testament (see Num. 11:16-17; Deut. 29:10). The diaconate, on the other hand, developed from the strong, personal, historical example of Jesus, the servant who compassionately met concrete human needs.

As the office of deacon became more firmly established, its duties could be defined as those of pastoral care. The poor and the sick received their service not only physically but also with instruction and consolation. The homes of church members became familiar territory to a deacon. A pattern of visitation was established to discover and then meet the needs of the church body at large. Those who served as deacons undoubtedly became symbols of loving care for the church in general.

Where the office of deacon fits into the larger pattern of church order within the New Testament is difficult to determine because of the obvious variety present during the formative years. Some church historians conclude that as ecclesiastical (church) structure developed, elders provided congregational leadership. Deacons assisted them, especially in social services and pastoral care.


Forthcoming soon in Part 2 of “The Scriptural Officers of the New Testament Church”—Pastors.

Read more at SBC Today


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