Ministers (Deacons)as Presented In The New Testament Scriptures.

by Dorricott, J. | Category: General | Jun 1954

We desire to show from God's Word that the word Diakonos, translated six times "servant" or "servants," twenty-one times "minister" or "ministers," and three times "deacons," is not used by the Spirit of God in the New Testament in a loose fashion to apply to all and sundry who do service in any small capacity, but to proved and competent servants of status, character and qualifications, whether it be of servants in earthly callings or positions, or those who serve the Lord.

First we will notice the places where this word occurs in the Gospels, giving every occurrence. In Matthew 20.26; 23.11; Mark 9.85; Mark 10. 43; we notice that our Lord teaches that he who is "great," " the greatest," " the first" shall be servant (minister or deacon) of all. Then in Matthew 22.13, we read-" then said the king to his servants" (same word). These were competent, duly approved and appointed servants (see the parable). Again, John 2.5, "His mother saith unto the servants," and the same in v.9; for these were they who were the duly appointed, approved, competent servants who had the honour to wait on the wedding guests, and they had the distinguished place of serving out the wine, and these also were they who saw the miracle of the water turned into wine as they drew it out. Then the last occurrence of the word Diakonos in the Gospels is found in John 12.26. Here we learn that the one who serves (continues to serve) and follows (continues to follow) the Lord, He recognizes and honours him as "My servant," and a place is appointed for him in the eternal future. Thus every case of this word Diakonos in the Gospels shows them to be competent servants, duly qualified and approved to fill appointed places. In the Scriptures cited it will be seen that they were not bond-servants (Doulos) nor household servants (Oiketees), but qualified servants to fill certain positions.

We now come to the epistles. In Romans 13.4 is seen a duly approved and appointed ruler. "He is a minister (a deacon, diakonos of God unto thee." This was no mean place to fill, and was not a place for all and sundry who do some small acts of service for the State. From this point (after Romans 13.4) this word is only used of approved, qualified servants of Christ who were ministers in the Churches, whether it be those who were itinerating servants of Christ, or those who had a local charge to fulfil in a church of God as ministers (or deacons). There is also the name of Pheobe given, that outstanding serving-woman who is called by Paul through the Spirit a deaconess-a ministering servant of the Church in Cenchrea (Romans 16.1). Of course she would serve in a private sphere and not as a public minister of the Word.

We will now give every reference in the epistles to the word Diakonos to prove what we have before stated as to the usage of this by the Spirit (Romans 13.4 has already been referred to).

Paul a minister of the circumcision (Romans 15. 8).

Pheobe a servant (ministering servant, a deaconess) (16.1).

Paul and Apollos, ministers by whom ye believed (1 Corinthians 3.5).

"Made us able ministers" (2 Corinthians 3.6).

Commending ourselves as ministers of God (2 Corinthians 6. 4). His (Satan's) ministers also fashion themselves as ministers of

righteousness (2 Corinthians 11. 15).

Are they ministers of Christ, .... I more (2 Corinthians 11. 28).

Is Christ a minister of sin? God forbid (Galatians 3.17).

Paul made a minister of "the mystery of Christ" (Ephesians 3.7).

Tychicus, the .... faithful minister in the Lord (Ephesians 6.21).

.... With the bishops (overseers) and deacons (ministers) (Philippians

1.1).

"Epaphras who is a faithful minister of Christ" (Colossians 1.7). I Paul am made a minister (Colossians 1.23, and 25).

"Timotheus .... a minister of God" (1 Thessalonians 3.2).

The deacons (ministers) must be grave (1 Timothy 3.8). Deacons (ministers) be the husbands of one wife (Verse 12). Timothy .... a good minister of Jesus Christ (1 Timothy 4.5).

It is of the utmost importance that these references be duly considered, for they will show to whom and to what manner of persons they are applied. In every case they were competent, qualified and approved servants, whether they were outstanding ministers of Christ to whom Christ had given some ministerial gift, or ministers having a local charge exercising the gift given by Christ, or doing other service in the Lord's things. The character and qualifications of ministers, as given by the Spirit in 1 Timothy 3 should be well noted, and if Philippians 1.1 is connected with this it will be seen that this character, and these qualifications, are necessary for ministers (deacons) in a church of God. It reduces what is said of ministers in 1 Timothy 3. to absurdity if this scripture is made to apply to those who serve in some small capacity in an assembly of God. Every child of God is saved to serve (1 Thessalonians 1.9), and by love we should serve one another, also every member of the one Body should fulfil his or her place and function according to the will of the Head, but this does not mean every one is a hand or an eye, and it does not make them competent, approved servants of Christ in the sense of 1 Timothy 3.8-15; Philippians 1.1. Every member of the one Body should have the same care one for another, but this does not give them a place as those who take care of a church of God. Brethren must be outstanding in their care for the saints if they are to be recognized by their fellows and acknowledged by the assembly as Spirit-made overseers, having the gift of pastors from Christ.

In like manner, if any are to be recognized as ministers (deacons) they must be proved in their service for Christ and in their spiritual character. We should also remember that in the early churches, apostles and their helpers were ministers, overseers were ministers (for of necessity th9se that are chief must be servants of all), but all ministers (especially those viewed having local responsibility) were not overseers; this is clear from 1 Timothy 3 and Philippians 1.1 where overseers and ministers are separately referred to. As regards overseers being also ministers, we have an example of this in our Lord who is Shepherd and Overseer of our souls (Hebrews 13.20), and also He is seen as a public minister of the Sanctuary (Hebrews 8. 2). The word minister here is not Diakonos, but Leitourgos (a public minister, mostly official). The occurrences of the word are: Romans 13.6; 15.16; Philippians 2.23; Hebrews 1.7 and 8.2.

Dorricott, J. | Jun 1954
General