Deacon is a really good word for this series because it is more than just a meaningless word. In Christendom we have whole theologies built around the idea of the deacon office. But do we really understand what a deacon is? The word “deacon” occurs five times in the NKJV (Philemon 1:1 & 1 Timothy 3:8,10,12,13). However, the word itself is a transliteration of the Greek word, “διακονος”. διακονος (and it’s verb version διακονεω) occur in the New Testament a total of 66 times. Basically, around 7% of the time, the word is transliterated (or added to the translation)… obfuscating the true definition of the word. According to BDAG the meaning of διακονος is:

1. one who serves as an intermediary in a transaction, agent, intermediary, courier
2. one who gets somethign done, at the behest of a superior, assistant

and the meaning of διακονεω (the verb form) is:

1. to function as an intermediary, act as go-between/agent, be at one’s service
2. to perform obligations,
2a. perform duties, render assistance, serve
2b. wait on someone at table
3. to meet an immediate need, help
4. to carry out official duties, minister
5. care for, take care of

The Facts

1. διακονος (n.) occurs in the Greek New Testament 29 times
   • Translated “servant” (and it’s derivatives) 18 times – NKJV.
   • Translated “minister” (and it’s derivatives) 8 times – NKJV.
   • Transliterated “deacon” (and it’s derivatives) 3 times – NKJV.
2. διακονεω (v.) occurs in the Greek New Testament 37 times.
   • Translated “serve” (and it’s derivatives) 20 times – NKJV.
   • Translated “ministered” (and its derivatives) 14 times – NKJV.
   • Translated “administered” twice (2 Corinthians 8:19,20) – NKJV.
   • Translated “provided” once (Luke 8:3) – NKJV.
3. 1 Timothy 3 has the word διακονος twice, in 3:8 and 3:12.
   • Both times it is transliterated as “deacon”, but in 4:6, it is translated as “servant” or “minister”.
4. 1 Timothy 3 has the word διακονεω twice, in 3:10, 3:13.
   • In 3:10, the word διακονος is not in the Greek at all, yet the translators felt it was necessary to add “as deacons” after “let them serve”. Where “serve” is the actual translation of the word διακονεω.
   • Similarly with 3:13, the word διακονος is not in the Greek at all. The translators add “as deacons” after the “for those who served.”
5. Jesus was called a διακονος (Romans 15:8).
6. Paul was called a διακονος (1 Corinthians 3:5, 6; Ephesians 3:7; Philippians 1:1; Colossians 1:23,25).
7. Jesus came to διακονεω (Matthew 20:28; Mark 10:45; Luke 22:27).

Conclusion

Based on my research and studies, I have come to the conclusion that there is no such thing as a “deacon” in the traditional sense of the word. A “deacon” is merely a servant, not an office to hold. The noun and verb in the Greek is translated “serve” 38 times, “minister” at least 22 times (25 if you count “administered” and “provided”). Only 3 times is it transliterated as “deacon” and twice it is added to the English text. So why did the translators believe that they should not translate the word in those places? Frankly, I find this very disturbing.

So, for all of you churchers who argue about deacons during business meetings. I’m sorry to tell you, you’ve wasted a lot of time. A “deacon” is not an office, it’s not someone who is voted on, a deacon is the person next to you who has been serving you and ministering to your needs. A deacon is the person who does not care about the title “deacon” as much as they care about the needs of those around them.

Since I want to offer the same services a vocational-pastor offers, I had a vocational-pastor send me his job description. These are some of the services that I plan on offering.

Bible Study, Prayer, and Meditation – 75$/hr
Counseling – 75$/hr
Visit the sick – 125$/hr
Train and equip lay-leaders – 100$/hr
Advise Boards and Committees – 100$/hr
Funeral Services – 300$/Event
Wedding Service – 500$/Event
Proclaim the Gospel – 80$/hr
Plan, Coordinate, and Evaluate Sunday morning services – 135$/Event
Preaching – 150$/Event
Moderate Church Meetings – 50$/hr
Plan and Lead Church Ordinances – 100$/Event

These were all things listed in the pastor’s job description. Any additional services can be negotiated on a case-by-case basis. I trust you will find my rates very reasonable and hope to hear from you very soon.

There are at least three parts to preaching. The first part is the preparation for preaching, the second part is the act of preaching, and the third part is listening to preaching. In today’s Christian life it is hard to find a place that does not encourage people to preach and people to listen to preachign. So, today I would like to discuss how each of these parts of preaching reflects on and affects our maturity as Christ followers. I am going to ask a few questions that I’ve thought of… questions that I’m thinking about. I will not answer these questions, I hope to get some conversation going about them.

Preparation for Preaching

I have prepared for preaching, I have attended many Sunday morning meetings where there was preaching, I have attended school where I was told how to prepare for preaching, I listen to preaching on CDs and the Radio, I talk about preaching with my friends and family. I’m not saying this to boast, I’m saying this so you understand where I am coming from. Of course, my experiences may differ vastly from others with similar experiences, but I have a feeling any difference will be purely semantic when it comes to how preparation for preaching reflects on and affects our maturity.

There are usually several things a preparer does when preparing for preaching.

1) Prayer that God will speak to him
2) Study a particular passage
3) Study what other commentators say a particular passage means
4) Study similar passages via a lexicon or other commentators
5) Put it all together for your listeners.
6) Practice, Practice, Practice…

None of these things are necessarily bad or wrong. In fact, if someone came up to me tomorrow and said, “I want you to preach two Sundays from now,” I’d pretty much follow this little outline (give or take a few things). To be perfectly honest, sermon preparation is really just glorified Bible Study – in our context it usually comes with compensation.

My questions are these: Does doing these things make you mature? Does doing these things mean you are mature? Does doing these things increase your maturity?

The Act of Preaching

Recently I saw a video of John Piper called “The Gospel in 6 Minutes“… to be honest it was really the gospel in a few seconds with an illustration and a lot of the word “never” – but that really isn’t my point. In this video John Piper said this, “You never outgrow the need to preach to yourself the gospel.”1 This quote got me thinking about the need to preach to ourselves… and the need for us to preach to other. It made me wonder about how the act of preaching reflects on and affects our maturity. In most traditional churches there is one man who does the preaching, often times called the Pastor. He is usually considered to be very mature. But sometimes, he will ask someone else to preach, perhaps a deacon or a seminarian. To most the act of preaching means that you have reached a certain maturity level. There is a hierarchy built into our thinking – levels of maturity if you will.

This is how I understand the hierarchy:

1. Layman
2. Layman who serves in some capacity
3. Layman who teaches
4. Layman who preaches
5. Deacon
6. Preacher
7. Pastor

I’m not saying that I agree with this hierarchy, this is simply who I understand it. If you were to corner me, I’d have a much different hierarchy, but this is what I believe others traditionally see in the church.

My questions are these: Does preaching make you mature? Does preaching mean you are mature? Does preaching increase your maturity?

Listening to Preaching

As normal church-goers we are always encouraged to listen to “good” preaching (among other things). We are encouraged to order CDs from the big named preachers, listened to Christian radio which has preaching, and even join churches where there are properly trained men to preach. There is actually a hierarchy built into this thinking as well. The more preaching you expose yourself to the more mature you are considered.

Consider this layman:

1. Goes to Sunday morning service
2. Does #1 and goes to Sunday School
3. Does #1, #2, and goes to Sunday evening service
4. Does #1, #2, #3, and goes to Wednesday evening service
5. Does #1, #2, #3, #4 and listens to preaching on the Radio or on CD.
6. Does #1, #2, #3, #4, #5 and watches preaching on TV or DVD.
7. Does #1, #2, #3, #4, #5, #6 and reads biographies about famous preachers.
8. etc., etc., etc.

By the way, I think this list also leads into the list for the Act of Preaching.

My questions are these: Does listening to preaching make you mature? Does listening to preaching mean you are mature? Does listening to preaching increase your maturity?

Before you answer any of these questions, consider these three verses from Scripture:

Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. And this we will do, if God permits. – Hebrews 6:1-3

Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature. – 1 Corinthians 14:20

For everyone who partakes {only} of milk is not accustomed to the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to discern good and evil.- Hebrews 5:13-14

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Here is a list of bloggers who are taking part in this month’s synchroblog on the topic “Maturity in the Light of our Faith”:

Phil Wyman at Square No More with “Is Maturity Really What I Want?”
Lainie Petersen at Headspace with “Watching Daddy Die”
Kathy Escobar at The Carnival in My Head with “what’s inside the bunny?”
John Smulo at JohnSmulo.com
Erin Word at Decompressing Faith with “Long-Wearing Nail Polish and Other Stories”
Beth Patterson at The Virtual Teahouse with “the future is ours to see: crumbling like a mountain”
Bryan Riley at Charis Shalom
Alan Knox at The Assembling of the Church with “Maturity and Education”
KW Leslie at The Evening of Kent with “Putting spiritual infants in charge”
Bethany Stedman at Coffee Klatch with “Moving Towards True Being: The Long Process of Maturity”
Adam Gonnerman at Igneous Quill with “Old Enough to Follow Christ?”
Joe Miller at More Than Cake with “Intentional Relationships for Maturity”
Jonathan Brink at JonathanBrink.com with “I Won’t Sin”
Susan Barnes at A Booklook with “Growing Up”
Tracy Simmons at The Best Parts with “Knowing Him Who is From the Beginning”
Joseph Speranzella at A Tic in the Mind’s Eye with “Spiritual Maturity And The Examination of Conscience”
Sally Coleman at Eternal Echoes with “vulnerable maturity”
Liz Dyer at Grace Rules with “What I Wish The Church Knew About Spiritual Maturity”
Cobus van Wyngaard at My Contemplations with “post-enlightenment Christians in an unenlightened South Africa”
Steve Hayes at Khanya with “Adult Content”
Ryan Peter at Ryan Peter Blogs and Stuff with “The Foundation For Ministry and Leading”
Kai Schraml at Kaiblogy with “Mature Virtue”
Nic Paton at Sound and Silence with “Inclusion and maturity”
Lew Ayotte at The Pursuit with “Maturity and Preaching“

The Practice of the Early Church

Session 3 – Elder-Led Congregational Consensus

(Steve Atkerson)

Everyone agrees that Christ is the head of the Church… opinions digress from that point.

Elder-Led Congregational Consensus is a little different than Elder-Rule form of church government.

Who is in charge here? Luke 22:23-27

We are not to be like the Gentiles.

How much authority should church leaders have? The same authority a child has, the same authority a servant has.

Leaders have authority, but it is a different type of authority (one that is unlike the Gentiles).

Who were the letters to churches written to?

Romans 1:7 – To all, not just the leaders

1 Corinthians 1:2 – To all, not just the leaders

2 Corinthians 1:1 – To all, not just the leaders

Galatians 1:1 – To all…

etc., etc., etc.

Philippians 1:1 – To all… “including the overseers and deacons”

etc., etc., etc.

Hebrews 13:7 – To all… and then asks them to “greet all of your leaders and all the saints.”

etc., etc., etc.

1 Peter 5:1-3 – Written to the elders “among you.”

Elders are important, but there is a decided lack of emphasis on Elders. We should appreciate them for their service (1 Thessalonians 5:12).

It appears that the authority that Elders have is the authority to persuade people to the truth.

Authority resides with the church corporately, not with its leaders.

Matthew 16:18-19

Matthew 18:16-17

Church leaders don’t make decisions for the church, the make decisions with the church. Perhaps like the Senate, a group of people can bring what they think should be done (leaders) and but they with the rest of the church decide together.

Doing it this way, means you will have to love each other enough to put up with one-another. You won’t always agree with one-another.

Acts 1:15,23 – Peter recognized a problem, need to fill Judas’ spot, but the 120 put forward two possible people.

Acts 6:3,5 – Recognized a problem of with feeding the widows, but the church picked the seven.

Acts 15 (22-23) – With the whole church…

1 Corinthians 5 – The whole church decides

1 Corinthians 6 – The whole church judges

Consensus is based on unity – Psalm 133:1; 1 Corinthians 1:10; Ephesians 4:3-6; Phillipians 2:2; Colossians 3:15; John 17:11,20-23; 1 Corinthians 10:17; Ephesians 4:11-13;

Hebrews 13:17 – Obey is 13:17 in the Greek is actually more like “allow yourself to be persuaded or convinced by” your leaders or take their advice. Submit in 13:17 is more like “yield or surrender.” This is a process or battle after which one yields (or surrenders). Submission still occurs, but the picture is one of serious discussion and dialog prior to one party giving way.

The authority of “obey” and “submit” is merely that of the gift of persuading one to the truth.

The point of the verse is not to be a blockhead.

Caveat – 1 Peter 5:5 “You younger men, likewise, be subject (hupotasso) to your elders” and this is the word that really means to submit.

James 3:17 – But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.

Conclusion:

There is a surprising lack of emphasis on church leaders in the letters to the churches.

Congregational consensus is the NT norm for church government (not majority rule, not elder rule). Church polity is to be that of consensus, not command. Authority resides in the church as a whole, not its leaders (Mt 18:15-20).

Generally speaking, church leaders have the same authority as children and slaves (Lk 22:24-27). Leaders are to lead by persuasion, example, life-style, influence and teaching (Heb 13:7).

Elders are to be given special consideration in the consensus process (Heb 13:17), especially when dealing with block heads and young Turks!

Churches are to be more elder-led than elder-ruled (1 Pe 5:1-3).

The other day I was speaking to one of our brothers. I asked him how things were going with the church that he met with. He told me about a recent deacon meeting. During the meeting the pastor told them that he was being stretched at all ends and something needed to change. His schedule is pretty cumbersome, he works full-time, he goes to classes (a couple per semester), and he teaches Sunday mornings and Wednesday evenings. Apart from that I am not sure he has many other “duties” required of him by the church, but still doing all those things can be quite burdensome, especially when you have a wife and a few children to take care of.

At this meeting he gave them the break down of all his monthly needs/wants; he even made it clear that he would be willing to get rid of some luxuries to lower his monthly costs. He also made it clear that he wants to pastor this group. The deacons were in full agreement, they want a full-time vocational pastor. At the next business meeting, they’re suppose to bring it for all the members to vote on.

A few questions ran through my mind: Is this where God wants this man? What will happen if they vote against this? Will he leave or stay? Are there any other solutions that will free up his time? Is what he expects as a pastor biblical? Is what the deacons expect from a pastor biblical? Is what the rest of the members expects from a pastor biblical?

Paying this person extra money will allow him to quit his secular job. This will allow him to start doing visitations, more counseling, more studying, etc. From what I currently understand about “church,” I see this as a huge waste of money. As many of you know, I do not believe that pastor’s should receive a salary. Mainly because I do not see the majority of their “duties” in scripture. If we want to pay a person to visit, to counsel, and to study, than fine – it’s a free country – but that is not what makes a pastor.

Here is a recent Job Listing I was given for a “Family Minister/Associate Pastor”:

Description:
Needed at First Baptist Church in *****, NC, located in the beautiful mountains of Western North Carolina: A loving, passionate and spirit-filled individual who feels called to serve God as a minister for all age groups. This individual will be asked to work with Ministry teams and councils to reach withing the church and greater *****/***** County community by planning, coordinating, promoting and executing a comprehensive program of activities. Enthusiastically develop fellowship, Christian education, evangelistic outreach and visitation.

Requirements:
* Assist the Stewardship Ministry Team in preparing and administering the family ministries annual budget
* Preparing monthly calendar and reports
* Supervision of custodial staff
* Maintain scheduling and supervision of church vehicles
* Oversee construction projects and the furnishing, maintenance, staffing and operation of same
* Attending regularly scheduled staffing meetings and Church Council
* Assisting the Pastor in planning, conducting and evaluating congregational services.
* Must have a seminary degree – be an open minded person with a listening and discerning ear and spirit who is able to take initiative in a Godly way.

I do not think this strays too far from what you would normally find in a vocational pastor’s job description. This particular job is paying “$40,000 to $50,000 (includes housing, insurance, benefits).” The sentence, “A loving, passionate and spirit-filled individual who feels called to serve God as a minister for all age groups,” is probably the only line you will find in there that can be derived from scripture. But aren’t we all suppose to be loving? passionate? spirit-filled? Aren’t we all called to minister to all age groups? If so, why aren’t all the members being paid?

Some questions I thought of when reading this listing: Couldn’t a few people do these jobs for free? Do these jobs need to be done or are they luxury? What could we do with 40,000$ – 50,000$ every year in the community?

What do you think? Is paying a salary for a fulltime position a luxury that the church should forsake?

What happens when you put two taboo subjects together and discuss their relationship with each other? Find out by following the links to this month’s SynchroBlog. Money and Church is the topic. Do you think they belong together? or is it a problem when they meet? Follow the links, and watch the fur fly!

Here’s who’s in so far:

The Check That Controls at Igneous Quill
Pushing The Camel: Why there might be more rich people in Heaven than in your local Church at Fernando’s desk
Sally Coleman at Eternal Echoes
Lord, Won’t You Buy Me a Mercedes Benz at Hello Said Jenelle
Zaque at Johnny Beloved
Walking with the Camels at Calacirian
Greed and Bitterness: Why Nobody’s Got it Right About Money and The Church at Phil Wyman’s Square No More
Wealth Amidst Powers at Theocity
Money and the Church: A Fulltime Story at The Pursuit
But I Gave at Church at The Assembling of the Church
Moving Out of Jesus Neighborhood at Be the Revolution
Money and the Church: why the big fuss? at Mike’s Musings
Coffee Hour Morality at One Hand Clapping
Bling Bling in the Holy of Holies at In Reba’s World
Magazinial Outreach at Decompressing Faith
Money’s too tight to mention at Out of the Cocoon
Bullshit at The Agent B Files
The Bourgeois Elephant in the Missional/Emergent Living Room at Headspace
When the Church Gives at Payneful Memories
Who, or What, Do You Worship at at Charis Shalom
Greed at Hollow Again
Silver and Gold Have We – Oops! at Subversive Influence
The Church and Money at Khanya

Request from the Deacons

In reverence to God and respect for others, please do not get up during the sermon (unless there is an emergency). Parents – please take your children to the restroom before the worship time or, if needed, during the offertory. Also, please turn off all beepers, cell phones, and wristwatches. Thank you!

(bold, italics, and underlining is original)

For a while I have been desiring certain features in a Bible, such as, Greek and Hebrew along with a solid English translation; perhaps with or without Chapter and Verse divisions; maybe it would have cross references; a single column rather than two columns; room to write notes.

What about changing the book order, especially in the Old Testament?

Remove all transliterated words like “baptism” and “deacon” and replace them with their translations like “immersion” and “servant,” respectively.

What are your thoughts? What do you want in a Bible that you can’t get now?

The reason I ask is because I have thought about creating my own Bible. With direct printing services available from companies like Lulu.com or Cafepress.com this is definitely a real possibility. Of course it will take a lot of work and time, but I think it would be worth it… at least for me.

Dear Church Family,

Our pastor, Brother Rickey Brantley, has resigned. Because of his health problems, he no longer feels he can pastor a church the size of Zion. He informed the deacons that it is God’s will for his life to resign at this time. We do not know what God has planned for Brother Rickey and Elaine, but we trust that our God will supply all their needs. We love them and affirm this decision.

Just for the record, the deacons did not suggest or ask Brother Rickey to resign as pastor. We have been supportive of Brother Rickey, doing whatever we could do to help him. We do, however, feel this decision is best for Brother Rickey in his quest to regain his health and we also feel that, in time, it will be best for our church.

The Deacon Body

Does this letter seem as suspicious to you as it does to me or I am just biased? This whole ordeal is very unfortunate. I would love to sit down with some of these men and try to truly understand what they were thinking, why they have done some of the things they have done, and how they have justified some of their actions to themselves.

Here is a brief recap:

Lady #1 said, we need to be bible believing/following Christians and if the Bible says that women cannot be deacons than we should not encourage women to be deacons.

I said, 1 Timothy 3 is a misused, abused, misinterpreted, tough passage to deal with. The word “Deacon” is not an actual word, it is a transliteration from the Greek and the word itself actually means “servant.” Jesus was called a “deacon,” Paul called Phoebe (female – Romans 16:1), Timothy, and himself a “deacon.” The word in 1 Timothy 3 for “wives” is the same word for “women.” In Greek there is just the one word and the context helps us understand which it is talking about. So some think it is women and is allowing for women deacons. Which kind of makes sense, since a deacon is only a servant. Although I am not convinced that it should be translated as “women” in this particular case.

I also said, that I am not sure that we understand enough as the body to vote on this issue. I said that perhaps a better question would be – should we continue to refer to this leadership position as “deacon.”

Man #1 said, that he agreed with me and that we should change the title “deacon” to “elder.”

Man #2 said, they know we have a terminology issue but want to make these changes on step at a time.

Man #1 rebutted saying, that if we are not inline with scripture, we should change immediately, not in steps. But if that is the direction they were going to take then they needed to consider the next thing very soon afterwards.

Then there was a lot of discussion as to what to make the motion say. I think they said that they would not allow a women to be in a leadership position, which is currently the role of the pastor or the role of the “deacon.”

There was only one vocal couple that seemed a little upset over the whole ordeal. Other than that everyone seemed pretty much on board with the “change.” Now they just need to stop calling them “deacons,” sell their buildings, cut their losses, and be the Church in unity :).

¹⁰ But I exhort you brothers through the name of our Lord Jesus Christ. So that you all say the same thing and there be no division among you but that you be restored in the same mind and the same purpose. ¹¹ For it has been reported to me by those of Chloe that strife exists among you. ¹² But I say to you that each one of you is saying that one the one hand I am of Paul, on the other hand I am of Apollos, on the other hand I am of Cephas, on the other hand I am of Christ. ¹³ Has the Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul? ¹⁴ I give thanks to God that I baptized none of you, except Crispus and Gaius. ¹⁵ So that no one might say that in my name they were baptized. ¹⁶ But also I baptized the Stephanas house, beyond that, I do not know if I baptized any other. ¹⁷ For Christ did not send me to baptize but to preach the gospel, not in wisdom of words, so that the cross of Christ might not be rendered void.

Paul uses these verses to setup everything he is about to talk about in the next few chapters of this letter. The reader should pay careful attention here and keep these verses in mind as they continue to read. I knew no other way to teach these verse but to go through each verse and point out the significance of different words. So in this post, I am going to give a brief summation of what I taught and ask you all to consider what Paul is saying.

10 – Paul is exhorting the Corinthian Christians for four reasons:

1. So they would all say the same thing.
2. So there would be no division among them.
3. So they would be restored in the same mind.
4. So they would be restored in the same purpose.

• Exhorting – to urge strongly, to make a strong request for something. (1 Thessalonians 4:1-8)
• Division – the condition of being divided because of conflicting aims or objectives. (1 Corinthians 12:22-26)
• Mind – An attitude or way of thinking. (Luke 24:25, Romans 12:2, Ephesians 4:17-24)
• Purpose – purpose, intention, mind, mind-set. (1 Corinthians 7:25, 1 Corinthians 7:40)
• Same – has to context of agreeing with one another. He is talking about having unity. (Romans 15:5-6)

11 –

• Strife – Engagement in rivalry, esp. w. ref. to positions taken in a matter. (Galatians 5:19-21)

12 – Paul is referring back to 1 Corinthians 1:12. “So that you all say the same thing” – “each one of you is saying that one the one hand I am of Paul, on the other hand I am of Apollos, on the other hand I am of Cephas, on the other hand I am of Christ.”

• I noticed that some people believed Paul put him first in the list and Christ last because he was trying to show that he is the least (thus furthest) from the most important figure (Christ).
• Paul obviously believes that Christ is superior: “whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God.” – 1 Corinthians 3:22-23
• Why then does he make it seem bad that some were saying “I am of Christ”? In my opinion it was because people were doing it to take part in a faction. They were not doing it because they truly thought of themselves as “of Christ” but because they were competing against the other people and their factions.
  

• What is Paul telling us about leaders in this verse?
• Some answers given in class:
  
• We should not idolize them
• Our relationship with Christ should drive us, not our desire to follow an earthly leader
• …
  
• Can this verse be applied today in any other way?
• Some answers given in class:
• Church unity
• Congregationalism (the idea that I am a member of XXX Baptist Church)
• Denominationalism (the idea that I am a Southern Baptist/Pentecostal/Catholic/etc.)
• …

13 – These questions are rhetorical and expect a negative answer.

• Is the Christ divided?
1. Divided – to separate into parts. (Matthew 12:25)
• Paul was not crucified for you, was he? “we preach Christ crucified” – 1 Corinthians 1:23
• Were you baptized in the name of Paul? (Acts 2:38, Acts 8:16, Acts 10:48a, Acts 19:5a)

14-16 – Paul makes it clear that he is glad that he baptized few of them.

• Don’t we see a high number of baptisms as a mark of a successful ministry?
• It seems that being focused on numbers goes against what Paul sees as his focus.
• What does this tell us about our view on baptisms (and numbers)?

17 – Christ did not send Paul to baptize? What then?

• “And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.’” – Matthew 28:18-20
1. There is only one command in the great commission, make disciples.
2. While you are making disciples, you should be going, baptizing, and teaching.

So this pretty much what I taught. There was a lot of great conversation in the class – so I ask you all, what do you think Paul is doing here?

I answered, “There aren’t any”

I then said, “The qualifications of an elder can be found in 1 Timothy 3 and Titus – but those are not really qualifications for an elder, but qualifications every Christian should meet.”

Later, I thought to myself, apart from the qualifications, there are actual responsibilities of an elder.

Acts 15:
1. v.2 – Help to settle disputes (this does not mean make a decision, but to guide people to the correct decision).

Acts 20:
1. v.28 – Guard yourself and the flock.
2. v.31 – Be alert.
3. v.34-35 – Work with your hands to provide for yourself (and others) (i.e. tent-making).
4. v35 – Help the weak and remember “It is more blessed to give than to receive.”

1 Peter 5:
1. v.2 – Shepherd the flock.
2. v.2 – Exercise oversight; not under compulsion, but voluntarily.
3. v.3 – Be an example to the flock.
4. v.8 – Be sober minded and alert.

Looking over these “responsibilities” I do not see them as something that a person just decides he is going to do. It seems like they would flow out of being a Christian; growing closer to Christ. A Christian who is already, being an example to the flock, being sober minded and alert, exercising oversight voluntarily, helping the weak, working with this hands to support himself, etc. is one who would be considered an elder. I do not see it as a group of Christians going and looking for someone to fill these roles, but that they recognize the person or people among them who is already fulfilling them.

An important question that needs to be asked is this, “Which responsibilities does an elder have that any other Christian does not?”

OVERSEER
There are two words used in 1 Timothy 3 for overseer. The first word is επισκοπή (1 Tim. 3:1) is translated as “office of overseer” in the NASB and “position of bishop” in the NKJV. The second word επίσκοπος (1 Tim 3:2) is translated simply as “overseer” or “bishop” (respectively). These are two different words but they are greatly related to each other.

The first word (επισκοπή) occurs four times in the New Testament (Luke 19:44 – visitation; Acts 1:20 – office; 1 Timothy 3:1 – office of overseer; and 1 Peter 2:12 – visitation). According to BDAG (A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd Ed., Pg.. 379) the word has three definitions: (1) the act of watching over with special reference to being present, visitation; (2) position of responsibility, position, assignment; (3) engagement in oversight, supervision. BDAG sites the latter definition as that best suited for 1 Timothy 3. BDAG also states that the second definition is “not an office as such, but activity of witnessing in line with the specifications in Ac 1:8, 21f.”

Based on this evidence I believe the translations of Acts 1:20 and 1 Timothy 3:1 are misleading. The YLT translates Acts 1:20 as “and his oversight let another take” instead of the NASB’s attempt of “LET ANOTHER MAN TAKE HIS OFFICE.” The YLT translates 1 Timothy 3:1 as “If any one the oversight doth long for” instead of “if any man aspires to the office of overseer.” In both of these cases the YLT translation is superior to the NASB’s attempt.

The second word επίσκοπος occurs five times in the New Testament (Acts 20:28 – overseers; Philippians 1:1 – overseers; 1 Timothy 3:2 – overseer; Titus 1:7 – overseer; 1 Peter 2:25 – overseer). As you can plainly see it is translated as overseer in each occurrence. BDAG defines this word as one who has the responsibility of safeguarding or seeing to it that something is done in the correct way, guardian. This word can also be used as bishop, but BDAG warns of this because it is too “technical and loaded with late historical baggage.”

DEACON
In 1 Timothy 3:8 Paul starts talking about the deacons. The word διάκονος is translated as deacon. This word occurs in the New Testament 29 times. Here is how the word is used:

Servant – 18x – Mat. 20:26, 22:13, 23:11; Mark 9:35, 10:43; John 2:5, 2:9, 12:26; Rom. 15:8, 16:1; 1 Cor. 3:5; 2 Cor. 3:6, 6:4, 11:15(2x), 11:23; Col. 1:7, 4:7;
Minister – 8x – Rom. 13:4(2x); Gal. 2:17; Eph. 3:7, 6:21; Col. 1:23, 1:25; 1 Tim. 4:6;
Deacon – 3x – Phi. 1:1; 1 Tim. 3:8, 3:12;

According to BDAG (Pg.. 230-231) the word διάκονος carries two definitions: (1) one who serves as an intermediary in a transaction, agent, intermediary, courier; (2) one who gets something done, at the behest of a superior, assistant. BDAG also states that “the English derivatives ‘deacon’ and ‘deaconess’ are technical terms, whose meaning varies in ecclesiastical history and are therefore inadequate for rendering NT usage of διάκονος – as one identified for special ministerial service in a Christian community. “

The English word Deacon occurs five times in the NT. Three are mentioned above and the other two are found in 1 Timothy 3:10 and 3:13. In 1 Timothy 3:10 the word being used is the verb διακονέω and is being translated as “let them serve as deacons” by the NASB or sometimes as “let them use the office of a deacon” by the KJV. The word διακονέω is generally used “to render service in a variety of ways either at someone’s behest or voluntarily and frequently with suggestion of movement” (BDAG, Pg.. 229). The translators added the words “as deacons” or “of a deacon” (respectively). The better translation is “let them serve” leaving off the “as deacons.” The YLT actually does render this verb as “let them minister.”

The same Greek verb is being used in 1 Timothy 3:13 and is being translated as “those who have served [well] as deacons” (NASB) or “they that have used the office of a deacon [well]” (KJV) – ‘well’ is in parenthesis because it comes from a different Greek word. As you can see the translators of the NASB and KJV are consistent in their adding of “as deacons” and “of a deacon” (respectively). The YLT is also consistent in their proper rendering of “those who did minister [well].”

THE OFFICE OF OVERSEER AND THE OFFICE OF DEACON
As you can see there are translations that translate both the overseer and the deacon as an office. The question is, are these offices? The word translated as “office of a deacon” is a verb and has no support in the words definition to call it an office. The word translated as “office of an overseer” is a noun and there are places where the word was translated strictly as “office” but there are other translations that do not stray from the meaning of the word.

We have to come to the text without presuppositions or, at least, with the knowledge of our presuppositions. If you lived on an island, had a Greek bible, had a Greek lexicon, and never knew anything about an office of overseer or an office of deacon would you translate these words in 1 Timothy 3 as an office at all? I think the evidence suggests that you would not, so why did the NASB and the KJV translate these words as an office? Answer: The qualifications.

In 1 Timothy 3 – Part 1 I discussed what these qualifications actually mean. There are other evidences for my position. Look at the qualifications for other offices found in the Bible. Check these out:

The Office of So-Called Brother (1 Corinthians 5:11)
I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler . . .

The Office of Unrighteous (1 Corinthians 6:9)
Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God.

The Office of Law-Breakers (1 Timothy 1:9-10)
law is . . . for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching . . .

The Office of Other-People (Luke 18:11)
God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector . . .

You see, just because there are a list of items that describe a person does not mean that it is an office.

Discussion welcome as usual…
Lew

This is what I am challenged with, if my interpretation of 1 Timothy 3 is correct, if the overseers and deacon’s are the Christians who act according to obedience to God, how does some random church know that? If I desire to do the work of an overseer and submit my resume to a church how do they know whether or not a meet these qualifications set by Paul?

It occurred to me that only the Church family that you gather regularly with should know you well enough to know if you are a not addicted to wine, not pugnacious, but gentle, peaceable, etc. It seems natural to me that an overseer should be raised up from the local church to oversee that same church. Someone who is living by faith in God recognized by the Christian standards set by Paul and affirmed by those who he gathers with on a regular basis.

What are some other implications this might have on the Church and church as a whole? Does this end “vocational-ministry”?

What do you all think?

I had an “epiphany” the other day. I was thinking about the qualifications for an “overseer” and a “deacon” and started to ponder about what Paul is talking about with these qualifications. I know some people believe this Paul is holding the pastors and deacons to a different standard than other believers but I have to disagree.

Apart from being a “husband,” everything in the list is something that every Christian should be doing. Paul has not described what the pastor/deacon should be, but what every believer should be. Basically the point that Paul is trying to make is this: If you call yourself a Christian and are not acting in these ways you should not be acting as an overseer of God’s flock or as a servant of God’s flock.

I think this distinction is important because I do not believe there is a separation between the “pastor” and the “people.” Rather those Christian who are living in faithful obedience to God are the ones who should be overseeing and serving God’s flock (if they desire to do so).

These are just the thoughts I have been having lately and I have not looked into it this subject too deeply yet, but I would love some discussion on this matter.