Monday, September 12, 2011

110913 Elder/Deacon meetng @ TBC

I. The Word Deacon

Word Study:  Strong's G1249 – diakonos:
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
Diakonos is, generally speaking, to be distinguished from doulos, "a bondservant, slave;" diakonos views a servant in relationship to his work; doulos views him in relationship to his master. See, e.g., Mat 22:2-14; those who bring in the guests (vv. 3, 4, 6, 8, 10) are douloi; those who carry out the king's sentence (v. 13) are diakonoi.
Note: As to synonymous terms,
leitourgos denotes "one who performs public duties;"
misthios and misthotos, "a hired servant;"
oiketes, "a household servant;"
huperetes, "a subordinate official waiting on his superior" (originally an under-rower in a war-galley);
therapon, "one whose service is that of freedom and dignity."
See MINISTER, SERVANT.
The so-called "Seven Deacons" in Acts 6 are not there mentioned by that name, though the kind of service in which they were engaged was of the character of that committed to such.
Vine, W. E. "Deacon", Vine's Expository Dictionary of New Testament Words. Blue Letter Bible. 1940. 24 June, 1996 13 Sep 2011.

type=GetTopic&Topic=Deacon&DictList=9#Vine's>
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1.      A literal servant -- Mathew 20.26; 23.11; John 2.5, 9;  
2.      Of woman, Phebe – Romans 16.1;
3.      Of pastors and apostles – 2 Corinthians 3.6; 6.4;
4.      A minister: Galatians 2.7 (Is Christ the minister of sin?); Colossians 1.23 (Paul of the Gospel), 25 (Paul, according the to dispensation of God);  1 Thess. 3.2 (Timothy of God); 1 Tim 4.6 (Timothy  of Christ)
5.      Coworker/assistant:  Tychicus (Eph. 6.21; Col.4.7), Epaphras (Col.1.7)
6.      Office of Deacon: Phil. 1.1; 1 Tim 3.8, 12;

II. The Characteristics of a Deacon

1 Timothy 3
8 Likewise deacons must be
·        reverent, --The word “grave” is semnos (σεμνος), of which Trench says: “The word we want is one in which the sense of gravity and dignity, and of these inviting reverence, is combined.” [1]
“It is a positive term, perhaps explained by the three negative phrases that follow.  It denotes a seriousness of mind and character. (The word does not mean austere and unbending.) –Homer A. Kent in The Pastoral Epistles p.132
ylt, kjv, wnt—grave; nasb, esv, wnt, net—digni(ty) (fied); niv, nlt--worthy of respect

·        not double-tongued, --The word “double-tongued” is dilogos (διλογος), “saying one thing and meaning another, and making different representations to different people about the same thing.” [2]
He does not say one thing to one member and something entirely opposite to another member. You can depend on what he says.[3]
ylt, kjv, nasb, nkjv, esv—not double-tongued; niv84—sincere; nlt—integrity; net—not two-faced

·        not given to much wine, --The word “given” is prosechō, pros (προσεχω, προς), “toward,” echō (ἐχω), “to hold,” thus, “to hold toward, to apply one’s self to, to attach one’s self to.” Alford translates, “addicted to.” [4]
[Most scholars have concluded that moderation rather than abstinence is what God commanded (cf. 5:23). However some base a case for abstinence on the fact that in Bible times the alcoholic content of wine was much less than it is in modern times. Modern alcoholic beverages fall into the category of strong drink that the Scriptures forbid.]
(See Robert Stein, “Wine-Drinking in New Testament Times,” Christianity Today 19:19 (June 20, 1975):9-11; and Norman Geisler, “A Christian Perspective on Wine-Drinking,”Bibliotheca Sacra 139:553 (January-March 1982):46-56.)
ylt, kjv, nkjv-- not given to much wine; nasb, esv—not addicted to much wine; niv84—not indulging in much wine; nlt—not heavy drinkers; net—not given to excessive drinking

·        not greedy for money, --the translation of aischrokerdeis (αἰσχροκερδεις), made up of aischros (αἰσχρος), “disgraceful,” and kerdos (κερδος), “gain.” The adverb is used in I Peter 5:2, “in a base and gain-greedy way.” The words “not greedy of gain” are a proper rendering. Expositors says: “The kerdos (κερδος) (gain) becomes aischron (αἰσχρον) (disgraceful), when a man makes the acquisition of it, rather than the glory of God, his prime object. [5]
“Judas was not the last treasurer who betrayed his Lord for a few pieces of silver.” –Charles R. Eerdman in The Pastoral Epistles of Paul. P. 43
ylt—given to filthy lucer; kjv—greedy of filthy lucre; nasb—fond of sordid gain, nkjv—greedy for money; esv—greedy for dishonest gain; niv—not pursuing dishonest gain; wnt—greedy of gain; net—greedy for gain

·        9 holding the mystery of the faith with a pure conscience. --‘Holding the mystery of the faith in a pure conscience, is a significant association of faith with ethics.’ As Weiss puts it, ‘It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.’ The idea is sound and valuable. [6]
“The great truths of the faith are not to be held as theological abstractions, but are to be properly employed in daily life.”  --–Homer A. Kent in The Pastoral Epistles p.134
Deacons must understand Christian doctrine and obey it with a good conscience. It is not enough to sit in meetings and decide how to “run the church.” They must base their decisions on the Word of God, and they must back up their decisions with godly lives.[7]
ylt, kjv, wnt—pure; nasb, nkjv, esv, niv84,nlt, net—clear

·        10 tested…, being found blameless. --The word “proved” is dokimazō (δοκιμαζω), “to be put to the test for the purpose of approving, and having met the test, to be approved.” The test and approval here do not refer to a formal examination, but have reference to the general judgment of the Christian community as to whether they fulfill the specifications set down in verse 8. The word “blameless” is anegklētoi (ἀνεγκλητοι), “unaccused.” It is a judicial term. The participle ontes (ὀντες) is a conditional one, “provided they are unaccused.”[8]
ylt, kjv—proved; nlt—examined
ylt—unblameable; kjv, nkjv, esv, net—blameless; niv84—nothing against them; wnt—unaccused; nlt—pass the test

11 Likewise, their wives ( or women) must be
reverent  Strong's G4586 – semnos: to be venerated for character, honourable
not slanderers  Strong's G1228 - diabolos: prone to slander, slanderous, accusing falsely
temperate  Strong's G3524 - nēphalios: sober, temperate; a) abstaining from wine, either entirely or at least from its immoderate use
faithful in all things Strong's G4103 - pistos : trusty, faithful

Women deacons:
1st  The words, “even so,” are the translation of hōsautōs (ὡσαυτως), which is used in introducing a second or third in a series. The series here is of Church officials;
2nd  There is no possessive pronoun in the Greek, which would be needed if the women were the wives of the deacons;
3rd  The four qualifications which follow correspond, with appropriate variations, to the first four required of deacons as regards demeanor, government of the tongue, use of wine, and trustworthiness; and
4th   It seems unusual that Paul would prescribe qualifications for wives of deacons but not for wives of elders.
Kenneth Wuest: Wuest’s Word Studies in the New Testament
Wives of deacons:
1st  If women deacons are in view in v. 11, it seems rather strange that they should be discussed right in the middle of the qualifications for male deacons, rather than by themselves; (Compare with v. 8)
2nd  Paul indeed seems to go out of his way to indicate that women are NOT deacons in the very next verse, for he says “Deacons must be husbands of one wife”;
3rd  If v. 11 is addressed to women deacons, why are most of the qualifications not listed—that is, the only qualifications that pertain to the women would be the four items listed in this verse.
4th  And the very fact that Paul says in 2:12 that women were not to teach or exercise authority over men seems to govern what he says in chapter 3 as well. Thus, if deacons are in a role of exercising authority, then I would argue that Paul implicitly restricts such a role to men. 
Daniel B. Wallace; http://bible.org/article/may-women-be-deacons-prelude-dialogue  
12 Let deacons be the husbands of one wife,
Lit. “man (husband) of a woman (or wife)”  He should be scripturally married to one wife.

ylt, kjv, nasb, esv, niv84--husband one wife; wnt—one wife sort of men; nlt—faithful to his wife
·        ruling their children and their own houses well.
Strong's G4291 – proïstēmi: to set or place before; to set over 
“to be over, to superintend, to preside over.” [9]
Note that the primary focus here is on the parenting (and not the choices of the children) and administration of his household.  (In the elder requirements, it has more of a child focus.)
It is interesting to note here that the qualifications revolve around the family more than business.  That should be instructive as to how the church governed.

13 For those who have served well as deacons
obtain for themselves a good standing and
  great boldness in the faith which is in Christ Jesus.
1)  Strong’s 898  bathmos: a standing in society implying rank or status[10]
The Greek word translated “degree” means “rank (as in the army), a base, a step, or rung on a ladder.” What an encouragement to a faithful deacon! God will “promote” him spiritually and give him more and more respect among the saints, which means greater opportunity for ministry. [11]
2) Strong’s 3954  parrēsia:  a state of boldness and confidence, sometimes implying intimidating circumstances—‘boldness, courage.’[12]

III. Women at TBC
At TBC women may:
  • Teach women and children.
  • Participate as in the music ministry, though traditionally not as the primary leader.
  • Be ministry leaders in many areas (like women’s ministries, all choirs, drama productions, kitchen, socials, etc…)
  • Share a testimony that includes a verse(s) in a church service or mixed Sunday school class.
At TBC women may not:
  • Teach or preach to men (they have traditionally not taught boys in a classroom setting past 6th grade).
  • Serve as elder or pastor (by conviction).
  • Traditionally not served in the office of deacon.
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Examples of women in the book of Acts. 
1.      Dorcas (Tabitha)  (Acts 9:36-42) – “abounding with deeds of kindness and charity which she continually did…” – raised from the dead by God through Peter
2.      Lydia, a business woman, first convert in Europe (Acts 16:11-15, 40) – a seller of purple fabrics, a worshipper of God, housed Paul & Silas (she was from Thyatira, in Asia Minor but working in Phillipi in Macdonia, center of commerce connecting the Middle East to Europe.
3.      Priscilla  (Acts 18:1-3,18-20,24-26, Rom.16:3, I Cor.16:19) – traveled with Paul, explained the way of God more accurately to Apollos (an eloquent man, mighty in the Scriptures)
4.      Phoebe (Rom.16:1-2) – a helper of many, a servant of the church
5.      Others
a.      Junia – Rom.16:7
b.      Tryphena and Tryphosa – Rom.16:12
c.       Nympha – the church in her house – Col.4:14
Also see:
•     Philippians 4.2-3
•     1 Timothy 5:5-15
•     Titus 2:4-5
IV.  Application/discussion: (Pick two or three to discuss)
(1)  How do we test or prove men before they become a deacon at TBC?
(2)  What does “serving well as a deacon” look like at TBC?
(3)  Do you feel that you have a good standing? Why?
(4)  How do you think your service as a deacon has made you more bold or confident in the faith?
(5)  In what ways do we encourage women to serve and encourage women who are serving?



[1] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:8). Grand Rapids: Eerdmans.
[2] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:8). Grand Rapids: Eerdmans.
[3] Wiersbe, W. W. (1996). The Bible exposition commentary (1 Ti 3:8). Wheaton, Ill.: Victor Books.
[4] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (1 Ti 3:8). Grand Rapids: Eerdmans.
[5] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (1 Ti 3:8). Grand Rapids: Eerdmans.
[6] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (1 Ti 3:8). Grand Rapids: Eerdmans.
[7] Wiersbe, W. W. (1996). The Bible exposition commentary (1 Ti 3:8). Wheaton, Ill.: Victor Books.
[8] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (1 Ti 3:10). Grand Rapids: Eerdmans.
[9] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:12). Grand Rapids: Eerdmans.
[10] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (732). New York: United Bible societies.
[11] Wiersbe, W. W. (1996). The Bible Exposition Commentary (1 Ti 3:8). Wheaton, Ill.: Victor Books.
[12] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (306). New York: United Bible societies.
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