God's Blueprint for His Church - Church Discipline Part 1

Church Discipline Part 1
Correcting the Body

Introduction

R.C. Sproul writes, “The church is called not only to a ministry of reconciliation, but a ministry of nurture to those within her gates. Part of that nurture includes church discipline. . ..[1]” If Church Discipline is so important to the nurture and care of the Body of Christ, why is it so difficult for us? Let me suggest a few reasons:

1. “Fear of man” comes to mind at the top of the list. What will they do to me? What if they hate me? What if this all blows up in my face? Fear of man is probably the most significant intimidator to Church Discipline. (“The fear of man brings a snare, but he who trusts in the Lord will be exalted.”[2] )

2. “Love of man.” There is a love and compassion that does not readily seek to inflict pain upon another. It is real. It is not a rationalization. Paul experienced that. He was reluctant to cause pain. In fact in 2 Corinthians 10 he diffuses arguments that he was a wimp in person but only bold when he wrote. I would be concerned about someone who said, “Oh boy, I get to go hurt someone!” There is a compassionate angle to this.

3. Skill and knowledge play an important role. How do I approach someone? What do I say? Lack of understanding can cause us to avoid such confrontation.

4. Personal sin. When I our lives are less than desirable it is very difficult to point out the speck in your brother’s eye. (see Matthew 7:4)

5. Prevalent sins in the Body. When the Church fails to live in obedience, to single out someone for correction is virtually impossible. (“we are ready to punish all disobedience, whenever your obedience is complete.”[3] )


I – WHY SHOULD WE EXERCISE CHURCH DISCIPLINE?

God’s Design for His Church in disciplining one another is not only based on clear Biblical commands and examples, but is founded on solid Christian doctrine. The necessity to discipline is enveloped within two of the important truths that we taught in the previous lesson. They are:

The Doctrine of the Communion of Saints. We are all part of the one Body and are responsible to one another; and The Doctrine of the Priesthood of Believers. We all are expected to be in ministry.

However there is another important doctrinal area that gives rise to the importance of Church Discipline. Theologically it is called The Doctrine of Perseverance of the Saints. (I have placed a summary pamphlet at the literature table that describes this is greater detail.)

The Doctrine of the Perseverance of the Saints essential states the following: That any person truly born of the Spirit unto eternal life “can neither totally nor finally fall from the state of grace, but they shall certainly persevere in grace to the end and be eternally saved” (1689 London Baptist Confession of Faith). The application then is that those who profess faith in Christ and are struggling with their faith will ultimately and gladly welcome those attempts by the Church to enable them to persevere. In other words, for people who are truly Christ’s sheep, they will be truly warned by the Word of God; and they will hear His voice and follow Him (John 10:3-4).

II – WHAT IS CHURCH DISCIPLINE?

So we’ve been discussing this thing called Church Discipline for the last few moments, what is it? Knowing what it is will give you greater courage and confidence to face this difficult ministry.

The word “discipline” often conjures up ideas of censure, spankings, punishment and so on. So let’s go back to the basics and ask, “What is discipline?” W.E. Vine defines discipline as “sophronismos” and he defines it literally as “saving the mind.” [4]

This word is made up of 2 words: One is sos (meaning safe) and the other is phren (the mind). Thus the New Testament often interpretes the same word as self-control, sound mind, etc. We see that in a particular passage:

2 Timothy 1:7 (NASB95) reads, “For God has not given us a spirit of timidity, but of power and love and discipline.” [5] The KJV renders the phrase: “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

Church Discipline is then the application of sound, healthy, Biblical THINKING. What and how we think is what is affecting our behavior. This is the foundational ethic behind cognitive therapy. It is biblical. Solomon writes: “For as he thinks within himself, so he is . . ..”[6]

So ultimately the role of Church Discipline is enabling a brother or sister in Christ to think correctly, thus live correctly. How is this encouraging to the one that is called to do that?

a. It means that you need not seek to manipulate the other person. They are simply invited to examine their wrong thinking in light of God’s Word.

b. It means that you are not responsible to affect the change. You are responsible to the person but not for them.

Even the Apostle Paul understood this truth. When Paul had to write a letter of rebuke to Corinth he noted clearly, “"Not that we lord it over your faith, but are workers with you for your joy . . .." (2 Corinthians 1:24a). John MacArthur comments:

Ever sensitive to avoid provoking unnecessary conflict, Paul quickly added the very positive disclaimer, Not that we lord it over your faith, but are workers with you for your joy. Paul never abused his apostolic authority to gain prestige or power, or to further his own selfish aims. His goal, even in disciplining the unruly Corinthians, was the joy that holiness would bring them.[7]


III – THREE TYPES OF CHURCH DISCIPLINE.

As I examine God’s Word I find that there are 3 types of Church Discipline. It becomes blatantly obvious to me that if Type 1 was not happening, Type 2 will be necessary. And if Type 2 is not successful, Type 3 will become required. So what are these types of Church Discipline?

#1. Type 1 Discipline – Preventative Discipline.

Most of us don’t look at the Church, particularly life in the Church as a form of discipline but it is. Let me remind you of how this works:

1. There is “private” preventative discipline. If you are truly a member of Christ’s Body then you must be engaged regularly in the “washing of your feet”! (“If I do not wash you have no part with Me,” Jesus said.[8]) Our daily lives, our daily walk down life’s road needs cleansing. It is a characteristic of a true child of God that they are continually recognizing their sin and seeking God’s cleansing (1 John 1:9). In fact if you notice John’s teaching you will see that this comes from a daily walk in the light and it brings fellowship with each other (v7). How do you and I walk in the light? " How can a young man keep his way pure? By keeping it according to Your word. With all my heart I have sought You; Do not let me wander from Your commandments." (Psalm 119:9-10). Have you ever noticed that the profit that comes from the Word of God includes “correction” and “rebuke” (2 Timothy 3:16). When Christians are not seeking the enlightenment and cleansing that comes through the Word and by the Spirit there will be trouble. I will offer to say that the root of all public Church Discipline is someone who is not “hearing and obeying Christ’s words” (Matthew 7:24ff)

2. There is public preventative discipline. We’ve spoken on this in the past that that God has established the assembly of the Church in it’s various forms to “spur us on and stimulating us to love and good deeds” (Hebrews 10:24f). It is part of Christ’s Great Commandment to the Church – the entire assembly to "“Go therefore . . . teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”" (Matthew 28:19-20) Ken Sande from Peacemakers Ministries describes this type of discipline as “formative” discipline. He says,

“First there is formative discipline. This is the idea of bringing people to maturity in Christ the way a football coach disciplines his team through daily practices. This includes encouragement, practice, instruction, and showing them what is right and good. This is what a church does through its ministries.”

Again, when Christian neglect a daily walk with the Lord; and neglect the ministries of the Church, we can be assured that it will not be long before serious problems emerge.

#2. Type 2 Discipline – Private Discipline.

I am convinced that if we all kept short accounts with God and frequented the ministries of the Church that further discipline would almost become irrelevant. However when this does not occur, the next level of discipline is required. I refer to it as private discipline for it’s that encounter that takes place privately with the hope of seeing resolution, reconciliation and restitution. The Bible draws our attention to 4 opportunities for this type of Church Discipline. Let’s look at each of them:

1. Matthew 5:23-24. In these verses we are reminded of the first occasion when private resolution ought to take place. “"“Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering." (Matthew 5:23-24) Jesus has just spoken quite directly about the seriousness of being angry with your brother. The insinuation might be that we can appease our consciences by bringing a gift to God … an act of worship. The principle is clear: If there is conflict between two Christians it is God’s desire that they be reconciled before engaging in worship or service. The case given places the responsibility upon the person who is aware that a brother has “something against [him]”. He is to make reconciliation before he offers service. This is something that the people of God must consider constantly. It is the one with cleans hands and pure heart that can approach God (Psalm 24:3).

2. Matthew 18:15-16 This passage is one that we are probably most familiar with. In the previous account, you are aware that you have wronged someone and you do something towards restoration. In this passage the opposite is true, you are aware someone has sinned against you, or you have knowledge of his sin. “If your brother sins go and show him his fault in private; if he listens to you, you have won your brother." Again we see that your responsibility is to “go and show”. We pray for a listening heart and responsive will. We have grown up in a culture that would rather not get involved. This verse says the opposite. Failure to speak up will lead to a worsening situation, for the individual and the purity of the Church. If it is you that has been wronged it will nearly always lead to bitterness if you fail to act.

3. Galatians 6:1 is another passage that speaks of a private encounter. "Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted." Now this a different scenario apart from the previous two. This is a brother “caught in a trespass”. Literally the Greek reads “to take before”. We know there is willful sin and deliberate sin. But there are sins that overcome us because we are walking unaware. It is an unexpected failure. There was a lapse of judgment. There was a deviation from the path that has brought a brother into a situation of bondage. Those who exemplify the fruit of the Spirit are to go with humility and meekness (Therefore let him who thinks he stands take heed that he does not fall.”[9] ) are to restore him. “This word (Gr katartizō) is used as a surgical term, of setting a bone or dislocated joint. It is the same word used in Matthew 4:21 of mending nets.”[10] We are to help him and bear his burden (6:2). Why? The idea here is “there but the grace of God go I.” This is truly helping the weak.

4. 1 Timothy 5:19. There is yet one other scenario where a private confrontation is to take place. In this passage we read, “"Do not receive an accusation against an elder except on the basis of two or three witnesses." Obviously any accusation of any saint of God is serious. It can destroy an elder and a church. Before grounds are sought to publicly rebuke an elder, we are cautioned to determine the truthfulness of the matter first. This means that it “must be witnessed before two or three persons or not at all.”[11] This is why elders ought always to minister in plurality – never alone.

[1] Sproul, R. C., In Search of Dignity, Regal Books, 1983, p. 182.
[2]New American Standard Bible : 1995 update. 1995 (Pr 29:25). LaHabra, CA: The Lockman Foundation.
[3]New American Standard Bible : 1995 update. 1995 (2 Co 10:6). LaHabra, CA: The Lockman Foundation.
[4]Vine, W., Unger, M. F., & White, W. (1997, c1996). Vine's complete expository dictionary of Old and New Testament words (electronic ed.) (2:172). Nashville: Thomas Nelson.
[5] New American Standard Bible : 1995 update. 1995. LaHabra, CA: The Lockman Foundation.
[6]New American Standard Bible : 1995 update. 1995 (Pr 23:7). LaHabra, CA: The Lockman Foundation.
[7]MacArthur, J. (2003). 2 Corinthians (p47). Chicago: Moody Publishers.
[8]New American Standard Bible : 1995 update. 1995 (Jn 13:8). LaHabra, CA: The Lockman Foundation.
[9]New American Standard Bible : 1995 update. 1995 (1 Co 10:12). LaHabra, CA: The Lockman Foundation.
[10]KJV Bible commentary. 1997, c1994 (electronic ed.) (2400). Nashville: Thomas Nelson.
[11]KJV Bible commentary. 1997, c1994 (electronic ed.) (2504). Nashville: Thomas Nelson.

God's Blueprint for His Church - The Congregation

The Congregation

Introduction

It was in 1912 that music publisher Dr. Adam Geibel asked C. Austin Miles to write a hymn text that would be "sympathetic in tone, breathing tenderness in every line; one that would bring hope to the hopeless, rest for the weary, and downy pillows to dying beds."[1] From this request eventually emerged what is purported to be the Church’s most favorite hymn apart from The Old Rugged Cross. The hymn is “In the Garden”.

In the Garden

Verse 1
I come to the garden alone, While the dew is still on the roses; And the voice I hear, falling on my ear, The Son of God discloses.
Chorus
And He walks with me, And He talks with me, And He tells me I am His own; And the joy we share as we tarry there, None other has ever known.
Verse 2
He speaks, and the sound of His voice Is so sweet, The birds hush their singing, And the melody that He gave to me, Within my heart is ringing.
Verse 3
I'd stay in the garden with Him, Though the night around me be falling, But He bids me go; Through the voice of woe, His voice to me is calling.

This hymn, that so many people love, makes me cringe. In excess of 12 times in 3 stanzas the personal pronoun is used. This hymn is riddled with neo-Gnostic, narcissistic sentimentalism. Now, already, I’ve probably disenfranchised half of my congregation. Hear me: it’s not that this hymn is not appropriate as relating to one’s own walk with the Lord; nor is it that the author ever intended it to be so (for he was recounting the story of Mary’s encounter with the risen Lord). No, the problem with this hymn is that countless numbers of people today equate this experience with Christianity. It’s all about, “Me and Jesus, Got a Good Thing Going” (Tom T. Hall)! It’s spirituality without the Body!

As I considered this concept, I started to think of the funerals that I have done for people who are not Christians. Nine times out of ten (with no exaggeration) the family of the deceased as taken pains to tell me that their loved one was not a “religious person – but was spiritual.” Translation? They didn’t go to church but they had a relationship with God.


Principle: It is an alien concept to the Word of God that a person is in relationship with Christ, but not His Body, the Church!

Brief Defense of that Principle:

Hebrews 10:23-25 tells us clearly that we should gather together and encourage and spur one another on toward love and good deeds.

In Ephesians 5:21-33, Paul tells us how husbands and wives ought to relate to one another. There, he teaches that Christ relates to the church as if it were His "bride." He always wants the best for her and loves the church so much that He gave himself up for her (Ephesians 5:25). To say, “I love Jesus, but I don’t want to have anything to do with Jesus’ Bride seems preposterous.
1 John 4:20 teaches us that to say we “love God” but we “hate” our Christian brothers, condemns the person as a liar. “Love in “word” is not real; it remains to be demonstrated.”[2]

Within God’s Blueprint for the Church, the congregation plays a key role. This morning I’m going to discuss this significant responsibility under three headings:

#1. Communion of Saints
#2. Priesthood of Believers
#3. Congregationalism

The first heading is going to tell us what it means to be a Christian. The second heading is going to tell us what it means to be a Protestant. The third heading is going to tell us what it means to be a Baptist.


#1. Communion of Saints

You probably recognize this phrase from the Apostle’s Creed. The last sentence in the Creed states:

I believe in the Holy Spirit, the holy *catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting.

A layman’s definition of this phrase might go like this: The Communion of Saints means that every person who is united to Jesus Christ, the Head of the Church, through faith, is united to every member of the Church. The Biblical grounds for such a statement is found in 1 Corinthians 12 (page 136 in the N.T.)

Now Paul starts the chapter by discussing spiritual gifts. We conclude that first of all every Christian has been gifted by the Holy Spirit “distributing to each one individually just as He wills.”[3] Some of these gifts are listed in these first few verses. And these “gifts” are given for a vital reason: “But to each one is given the manifestation of the Spirit for the common good,” says the Apostle.[4] The point is that you and I have been given gifts intended by the Architect of the Church to be a benefit to one another.

The Paul states the doctrine:

"For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit." (1 Corinthians 12:12-13)

When you and I received Christ as our Savior, repenting and believing on Him, His Holy Spirit made us one with Christ and one with every other Christian. That’s the doctrine of the Communion of the Saints.

The people of God have been immersed into His Body and gifted to serve and care for one another. And no one can say, “I have no need of you.” Hear the apostle’s words again: “NO ONE CAN SAY I HAVE NO NEED OF YOU!” If you say to the church, “I have no need of you,” there is either a serious problem in your biblical understanding; or more seriously, it is unlikely that you have been born again (cf: 1 John 5:1-5)

To be a Christian is to be drawn into a dependent relationship on Christ the Head of the Church; and an interdependent relationship with His children! That is what it means to be a Christian!

#2. Priesthood of Believers

The second important topic that one needs to consider as part of God’s Blueprint for His Church is this phrase: Priesthood of Believers. (Now last October (07) I preached on this topic so I won’t go into the kind of detail that I ought.) Christians take this doctrine primarily from 1 Peter 2:9:

9 But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.

Of course this text is originally from the Old Testament. It is a marvelous passage to show some degree of continuity between the People of God in the Old Covenant and applied to the Church in the New. The Bible clearly calls the Church a royal priesthood. The concept was re-born in the Reformation by Martin Luther who opposed the Church’s view of clergy and priests. The importance of this doctrine to Protestant churches is to affirm the truth of Scripture that every single born-again child of God is EQUALLY granted such grace that they themselves can know God individually and follow God’s will. The executive word here is equally not individually.

Now one important point to be made though is that the Reformers took great pains to call this doctrine, The Priesthood of Believers! It is plural. Peter wrote it as plural. It is this congregation of the redeemed that are a chosen race – a race of people after the second Adam. It is this assembly that is the priesthood, a nation, and a people.

Being a priest in the Old Testament meant offering worship to God, interceding for people. The priest was a minister. Every child of God has been placed into ministry the moment you are saved. You are enrolled in a priesthood. In the Old Testament the priest brought a sacrifice. In the New Testament the priest IS the sacrifice (cf: Romans 12:1,2)! Contextually Peter makes it very plain:

“But you are . . . a royal priesthood . . . so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.”[5]

The New Testament priesthood is a people of God on a mission. “The word show forth (Greek: exangellō) means literally “to tell out,” and refers to the “preaching” of the gospel, the good news, or praises of God. His marvelous light (see I2 Corinthians 4:6) is probably a reference to Isaiah 9:1, and Christ as the “Light of the World.”[6] Does this not conform to the Great Commission of Christ, the Head of the Church (see Matthew 29:19-20)?

The doctrine of the priesthood of believers teaches us that as a member of Christ’s body we have a job – we are ALL ministers within the household of faith; and we are ALL evangelists!. As a member of this priesthood we are to go out into the world “as though God were making an appeal through us; [begging men and women] behalf of Christ, be reconciled to God.”[7]

Summary:

What have we said so far? To be a Christian is to be related to the local church; to use your gifts to the building up of others. To be a Protestant is to be a minister. You cannot rightly call yourself a Christian if you are not connected to His Church; nor can you call yourself a mature Christian if you do not see yourself as a minister. What of the third category? What does it mean to be a Baptist?

#3. Congregationalist

Although I started to introduce you to this term last week, some of you may not be familiar with the term Congregationalist. Others of you may think you know what it means, but your idea may be skewed somewhat. In simple terms, to be a congregational church means that the local congregation is independent and self-governing. Churches started to call themselves congregational, primarily during the Puritan movements, when people broke away from the state run, hierarchical forms of church government. Baptists, of course, are not the only congregational type churches.

Congregational churches are different that Episcopalian churches that are governed by a hierarchy of bishops; or the Presbyterian churches that are governed by a higher assembly of congregational representatives (a presbytery).

We believe that congregationalism is biblical. In our Church Statement of Faith we write: “We believe it [the local Church] is sovereign, independent body, exercising its own divinely awarded gifts . . . under the Lordship of Christ.” The Scriptural support for such is taken from the following places:

#1. In Revelation 1 local congregations, typified in perfection (The number 7) are represented as independent churches with Christ Himself being the Divine Superintendent. Revelation 1:12-20 reveals to us, “12 . . . And having turned I saw seven golden lampstands; 13 and in the middle of the lampstands I saw one like a son of man . . . 16 In His right hand He held seven stars . . . 20 “As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.”
#2. Revelation chapters 2 and 3, the infamous Seven Churches are represented as unique and separate entities and instruction was given directly to the church authority by the Lord Jesus Christ.
#3. As we have stated earlier, the local congregation is to ordain its leaders ( e.g., Acts 6:3-6). It is the local church that commissions people for specific ministries (Acts 13:1-3). They are also to discipline their own members (Matthew 18:15-17; 1 Corinthians 5:1-13).
#4. Furthermore, Christians in New Testament times resisted the efforts of governmental and religious authorities to dictate religious belief and practice (Acts 4:18-20; 5:29).

Now here is where there is a lot of confusion: Is the congregational church democratic? There is a huge similarity between congregationalism and democracy. Some of the similarities include:

1) (As stated previously) It is the membership that is the “final court of appeal” (in a human sense) on matters of discipline (Not the elders and deacons.)

2) Every member is practically given a voice and in most congregational churches – a vote!

3) Every member is called upon to give input to matters such as the church constitution (because the church is autonomous); and the selection of leaders.

4) And every member bears a responsibility for the doctrine that is expressed in the assembly.

But in a very real sense congregations are NOT democracies. In addition, one should never be able to say that congregations are governed by:

A human monarchy – rule by one! When one person dominates the decisions of a congregation you have a dictatorship. It is manipulative.
An oligarchic rule – rule by a few!
An aristocratic rule – rule by the fittest.
An anarchic rule – rule by no one!
A democratic – rule by all!

Congregations are THEOCRATIC! Congregations are ruled by King Jesus! And King Jesus has given us His royal constitution: The Word of God! And King Jesus has appointed delegates to rule under Him in this Kingdom. That means that where the Bible calls for the congregation to exercise authority they are to do so. It also means that where the Bible calls for elders and deacons to exercise authority they are to do so. Congregationalism, practically exercised in this life is called “Rule With Consent”[8]. Consent is given in two ways:

#1. Implicitly. Where the Word of God gives direct application to the faith and practice of the congregation authority is understood.

#2. Explicitly. Where the congregation has given authority and responsibility to the elders manage the affairs of the church. Such explicit authority is given through constitutional and/or congregational decisions.

In such cases the congregation is called upon by the Word of God to obey and honor its leaders (Hebrews 13:7). The beauty of congregationalism is that “Elders do function most biblically in the context of congregationalism; but congregationalism also functions most biblically under the godly, wise, loving authority of biblically qualified elders.[9]”

APPLICATION

So let’s get down to where we live. You are hearing this today as a Christian. I challenge you in the light of God’s Blueprint for His Church to some penetrating questions:

1. If you say that you are rightly related to Christ; the are you also rightly related to His Body - the Church?
   
2. Are you interdependently living and serving the Body of Christ with the unique giftedness He has given you by His Spirit?
3. 
   Are you living as a minister of Christ every day?
   
4. Are you a person that can be found in the Holy of Holies – in His Presence, before His Word?
   
5. Are you walking in the Spirit?
   
6. Are you intentionally proclaiming the Gospel to the community around you?
   
7. Are you living responsibly in the Church by sharing in the decisions and living in respect to those who will give an account for your soul?
   

You see beloved, the governance of the Church is certainly the responsibility of the elders. There is no biblical doubt about that; but it is to some degree shared governance[10]. There are those that love to criticize those in authority (and the Lord knows we sometimes deserve it!); but the question is: Are you holding up your end? The next time you point at a church leader, look at the 6 points above that are pointing back at you!

[1] http://www.joyfulministry.com/inthegart.htm
[2]KJV Bible commentary. 1997, c1994 (electronic ed.) (2638). Nashville: Thomas Nelson.
[3]New American Standard Bible : 1995 update. 1995 (1 Co 12:11). LaHabra, CA: The Lockman Foundation.
[4]New American Standard Bible : 1995 update. 1995 (1 Co 12:7). LaHabra, CA: The Lockman Foundation.
[5]New American Standard Bible : 1995 update. 1995 (1 Pe 2:9). LaHabra, CA: The Lockman Foundation.
[6]KJV Bible commentary. 1997, c1994 (electronic ed.) (2607). Nashville: Thomas Nelson.
[7]New American Standard Bible : 1995 update. 1995 (2 Co 5:20). LaHabra, CA: The Lockman Foundation.
[8] Sing, Poh Boon, The Keys of the Kingdom: A Study on the Biblical Form of Church Government, Good News Enterprise, Malaysia, 1995, Chapter 9.
[9] Quoted from an article from Paul Alexander entitled Is Congregationalism a Democracy? http://sites.silaspartners.com/CC/article/0,,PTID314526%7CCHID598014%7CCIID2008886,00.html
[10] Phrase taken from a paper by Dr. Larry Perkins, The Delicate Dance of Congregational Government, Northwest Baptist Seminary, 2007

God's Blueprint For His Church - The Caregivers

The Caregivers

Introduction

One of the women’s bible studies in our church has engaged in a study sponsored by Focus on the Family, entitled The Truth Project. The lecturer is Dr. Del Tackett. In this presentation he develops a thesis that charges all his lectures. His thesis is based on what he calls The Divine Imprint. The Divine Imprint, he shows, is the unity and harmony within the Triune Godhead (Father, Son and Holy Spirit) that is stamped on every social sphere in the world. For instance we see how that divine imprint is pressed on the family; and on the governance of the family! This impression is also stamped upon the Church.

Where do we see that? Turn with me to the letter of Philippians, chapter 1 (page 154 in the N.T. of the pew bible)

" Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons:"

Last week we taught that the overseers (literally episkopos) were the spiritual leaders – the guardians of the flock. That title is synonymous with elder (presbyter) and pastor (shepherd). And now we see added this second office of the church, the deacons. How do we understand that word “deacon”? Well A.T. Robertson in his Word Studies of the New Testament suggests that the “etymology (Gr: dia, konis) suggests raising a dust by hastening.” In English the word has been simply translated “servant”. The idea here is that they are “quick to serve”!

Again, like the work of elders, everyone is, in a sense, to watch over one another, to teach one another. The elders were to be examples of that. Likewise every Christian is to serve one another … but there are also some called lead and exemplify this --the office of deacon. We see that proven for us as we look at 1 Timothy 3 (page 163). Let’s read that together:

⁸ Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, ⁹ but holding to the mystery of the faith with a clear conscience. ¹⁰ These men must also first be tested; then let them serve as deacons if they are beyond reproach. ¹¹ Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. ¹² Deacons must be husbands of only one wife, and good managers of their children and their own households. ¹³ For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.

The word “likewise” causes us to see a close connection with Paul’s previous list of qualification for the office of elder. A close examination of the two offices reveals very little difference except primarily that elders are called to “able to teach”.

Here is my first important point: The office of deacon is a high and holy calling. What the Holy Spirit is to the Father; what the wife is to the husband; so the deacon is to the oversight of the church. THE DEACONS ARE HELPERS! Deacons are ‘parakletos’ …. “one who comes along side”!

Who are the deacons to help? Well, as I noted previously, there is no job description for a deacon. But we can see an illustration of this if we look at Acts 6:1-8 (page 96):

¹ Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. ² So the twelve summoned the congregation of the disciples and said, “It is not desirable for us to neglect the word of God in order to serve tables. ³ “Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. ⁴ “But we will devote ourselves to prayer and to the ministry of the word.” ⁵ The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. ⁶ And these they brought before the apostles; and after praying, they laid their hands on them. ⁷ The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith. ⁸ And Stephen, full of grace and power, was performing great wonders and signs among the people.

Please be careful to note that this is not taught as a prescription for the church. It is a description. I rest my position on the two offices from Philippians 1:1 and 1 Timothy 3:8ff. But this is a great illustration of how the elder-deacon relationship works. So back to the question, “Who do the deacons help?” Answer?

1. They help the elders by freeing them to focus on their priorities; and
2. They help the needy in the congregation.

The office of deacon is first and foremost a ministry of helps! “And God has appointed in the church, first apostles, second prophets, third  teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues.” ^[1] )

Who are the needy? Well the Scripture does not leave us without a witness. They are the:

• Aliens & strangers (i.e. visitors & newcomers)
• widows & fatherless
• elderly
• sick & shutins.
• poor
• imprisoned
• and so on.

Listen carefully to the heart of God:

Exodus 22:21
²¹ “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt.

Leviticus 19:34
³⁴ ‘The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself, for you were aliens in the land of Egypt; I am the Lord your God.

Leviticus 25:35
³⁵ ‘Now in case a countryman of yours becomes poor and his means with regard to you falter, then you are to sustain him, like a stranger or a sojourner, that he may live with you.

Deuteronomy 27:19
¹⁹ ‘Cursed is he who distorts the justice due an alien, orphan, and widow.’ And all the people shall say, ‘Amen.’

That is just a sampling. What was one of the primary sins of Sodom and Gomorrah? "“Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy" (Ezekiel 16:49). What was James’ summation of true religion? (“Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress”^[2].)

In one church[3] when deacons are called into office they are asked called to the following:

I charge you, deacons, to inspire faithful stewardship in this congregation. Remind us that “from everyone who has been given much, much will be demanded” (Luke 12:48). Teach us to be merciful. Prompt us to seize new opportunities to worship God with offerings of wealth, time and ability. Realize that benevolence is a quality of our life in Christ and not merely a matter of financial assistance. Therefore, minister to rich and poor alike, both within and outside the church. Weigh the needs of causes and us the church’s resources discerningly. Be compassionate to the needy. Encourage them with words that create hope in their hearts and with deeds that bring joy into their lives. Be prophetic critics of the waste, injustice, and selfishness in our society, and be sensitive counselors to the victims of such evils. Let your lives be above reproach; live as examples of Christ Jesus; look to the interests of others.

I love that ‘charge’ – it is charged with truth and responsibility. When I look at that statement of responsibility I envision tremendous giftedness among the diaconate. Gifts as:

• giving,
• administration,
• teaching,
• helps, and
• mercy.

But let me ask another pertinent question: What of the ‘women’ mentioned in 1 Timothy 3:11?

Before I launch into this debate let me make one disclaimer. I find no grounds to be absolutely dogmatic to the point of indifference to other interpretations. I am convinced of what I will teach you, but I also am very aware that godly people (who may all love Jesus more than I) would disagree. I will simply give you my reasons for why I believe what I believe and permit you to become convinced based on your own study.

The Expositor's Bible Commentary[4] helps me summarize the jist of the argument.

1. In the Greek language the same word, gyne, [goo-nay] is used for "woman" and "wife."

2. Since this single word is found here for "their wives," there are three possible interpretations as to what group Paul is talking about:
1. NIV follows KJV in assuming that these women were the wives of the deacons.
2. Some have suggested that he is speaking of women in general.
3. Some (I used to J ) argue that the reference is to deaconesses.

I believe that Paul is addressing wives of the deacons. For the following reasons:

#1. The Greek word here which literally means “women” or “wives” allows for such.”

#2. The most compelling argument for me is that Paul placed this verse right in the middle of the qualifications for male deacons. We know that by his continuation in verse 12.

#3. The principle given in 1 Tim 2:12 is to be an overarching principle for church life which seems implicitly to limit the role of deacon to men.

#4. My fourth reason is less compelling but seems absolutely rational. If the task of the deacon is to conduct a ministry of helps, both in and out of the church. It seems logical and prudent that his wife assist him often. Therefore, her character ought to be considered also. Dealing with the type of issues a deacon is to be engaged in would require that his wife be godly and speech and conduct. Because of the nature of such ministry they are to be faithful, not malicious talkers, not gossipers, and so on.

Of course there are some arguments against that.

#1. Some would say why then is there no character qualifications for an elder’s wife. My answer is that Scripture demands that elders serve in plurality and are they are to be self-disciplining. It would not be the ‘norm’ that an elder’s wife serve along side of him regularly. (For example when someone comes for prayer for healing – they are to call the elders! James)

#2. Secondly there is evidence (such as Phoebe in Romans 16:1) that seems to give rise to an office of deaconess. The illustration of Phoebe does not demand that view though and is likely not a separate church office but in fact an example of Christian behavior that we all are obliged to consider.

Summary:

So how does the Bible understand the role of the deacon within the governmental sphere of the church? I believe it could be described as this:

A deacon has a ministry of helps, liberating the elders to concentrate on their priorities while ministering, often with their wives, to the needy, within and outside of the church.

Application:

In my instruction on elders I suggested that there ought to be times in the life of the congregation whereby they forget that it is a human ministering to them, but they sense the very Lord of the church, Jesus Christ is serving them. In relation to deacons, let me draw your attention to this passage: (Turn with me to Matthew 25:34-40 (page 22)

³⁴ “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. ³⁵ ‘For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; ³⁶ naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ ³⁷ “Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? ³⁸ ‘And when did we see You a stranger, and invite You in, or naked, and clothe You? ³⁹ ‘When did we see You sick, or in prison, and come to You?’ ⁴⁰ “The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’

Now this teaching on the office of deacons will be a radical change of thinking to some of you. I am convinced it is biblical. I am also convinced that we (particularly in the Baptist tradition) have erred. The missing ingredient to many of our so-called congregational or baptistic churches has been the biblical view of the diaconate. I am aware of a forward-thinking church that even has a ‘global diaconate’[5] – serving the needs of the world!

May God grant us the courage to envision such a change in this holy calling, that many see Christ through this ministry of helps!

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^[1]New American Standard Bible : 1995 update. 1995 (1 Co 12:28). LaHabra, CA: The Lockman Foundation.

^[2]New American Standard Bible : 1995 update. 1995 (Jas 1:27). LaHabra, CA: The Lockman Foundation.

[3] Christian Reformed Church of North America – Ordination of Deacons

[4] Expositor's Bible Commentary, The, Pradis CD-ROM:1 Timothy/Exposition of 1 Timothy/V. Worship and Conduct (2:1-3:16)/E. Deacons (3:8-13), Book Version: 4.0.2

[5]http://www.desiringgod.org/ResourceLibrary/Articles/ByDate/2004/1735_Bethlehem_Baptists_Global_Diaconate/