Principles and Practices of the Regular Baptists

Chapter XVII: The Deacon And His Duties

1st. The word deacon in scripture signifies one who serves, or ministers; it is sometimes applied to the civil officers of the country, as in Rom. 13:3: "For rulers are not a terror unto good works, but to the evil." * * Verse 4: "For he is the minister (Diakonos) of God to thee for good." * * "For he is the minister of God," etc., deacon of God. It is also applied to our Savior. Gal. 2:17: "Is therefore Christ the minister (deacon) of sin ?" It is also in a great many places applied to the apostles. 1st Cor. 3:5: "Who then is Paul, and who Apollos, but ministers (deacons) by whom ye believed," etc. Also, 2nd Cor. 3:6: "Who also hath made us able ministers," (deacons), etc. It is very commonly applied to the office of the apostles. It is also very commonly used in connection with alms, as 2nd Cor. 8:4: "And take upon us the fellowship of the ministering to the saints." The word ministering here is from Diakonia. Also, 9:1: "Touching the ministering to the saints," and very many other places, showing that the use of the word denotes serving, ministering, etc., either as a public officer or magistrate, etc., or as a preacher of the gospel, to express the work of Christ in our redemption, and also to express charitable acts, such as relieving the wants of the poor, contributing to the saints, or the ministers. We would, therefore, understand that the office-work of a deacon is to minister in some way to others. It is an office of benevolence and charity.

2nd. The first mention we have of persons being se apart to this office, is in Acts 6. From a careful reading of this place, we notice that the apostles had not only been preaching the word to the people, but they also had the care of the public stock, created by the sale of their estates, and making "all things common." The number of the disciples having greatly multiplied, it became a burden to them, and hindered them from preaching, etc.' besides there had a murmuring arose among the people. The Grecians thought that their widows were neglected in the daily ministrations. Of course, where such complaints were urged against the apostles, it was against their preaching, and tended to lessen their influence as preachers; besides, it claimed so much of their time as materially to interfere with their spiritual ministrations, therefore "the twelve called the multitude of the disciples unto them, and said, it is not reason that we should leave the word of God and serve tables," (deacon tables). "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this matter." Heretofore it appears that they were endeavoring to minister in things both spiritual and temporal, but finding that these two offices were more than they had time to fill, they, therefore, determined to give their time entirely to spiritual things, and appoint others to minister in temporal things. A careful reading of the New Testament will show that the church is to bless the world, by ministering spiritual food to the poor in spirit, and temporal relief to those who are temporally needy. In the establishment of this office, it appears that the apostles designed to give their time to the spiritual wants of the people, and that the deacons should minister in temporal things. This was the commencement of the office, which was to be perpetuated, as is seen from Paul's address to Timothy, 1st, 3^rd chapter, where he mentions the officers of the bishop and deacon, gives the qualifications of each, showing that these two offices were to be perpetuated. "The bishop must be blameless; * * not given to wine; no striker; apt to teach." He must be of pure character, so that he will have influence, and he must be "apt to teach." He is to be a teacher; he is to minister in spiritual things. His great business of life is to teach or preach; therefore, he must have a spotless character, and be of temperate habits, and not a novice. With these qualifications he will be prepared to minister in spiritual things. And the deacon, who is to minister in temporal things, must be "grave; not double-tongued; not given to much wine; not greedy of filthy lucre." Gravity is seriousness of mind, coupled with a suitable behavior; and this should adorn the office of deacon. To be double-tongued is to tell different stories about the same thing - to be one way in one company, and another way in another company; a person of this kind should not be put into the office; he is an officer in the house of God, and such defects in him would be disgraceful to the church of Christ. He should not be given to much wine, for a deacon to be seen drunk is a reproach, not only for him, but to the church that he serves; therefore it would be unwise to make a deacon of one who is likely to fall by this sin. He must not be greedy of filthy lucre; one who is so, is sure to make improper efforts to obtain money. He will betray his greed in his common business of life. The public mind will watch his daily course of life, and discover his undue thirst for lucre, which will give him a low place in the minds   of the public, and make him a weight to the church; besides, it is his office-work to minister to the poor in such things as the church furnished him with, and if he is greedy he is a very unfit man to have the care of "tables." By comparing the qualifications mentioned in Acts 6:3, you will discover that it is the same office, with the same qualifications, etc.: "of honest report;" a man who is understood to be honest, safe to entrust with the care of these things. It is not every man nor every church member that would be safe to take the care of valuables. He must be full of the Holy Ghost, which will so control his actions and conversation as to make him an ornament to the church. "Wisdom" is a quality he should possess. It requires wisdom to determine what is proper under all circumstances. Sometimes persons become poor and needy by their own laziness, or sin, and it is certain that the charity of the church should not be used to nourish laziness, or sin of any kind. Wisdom is essential to determine what should be given and to whom given. Good counsel to the poor is often as valuable as money, and if he be wise and possesses the proper traits of a deacon he will be a good counselor, and his advice would be likely to prevail if he be of suitable character for a deacon. I think it clear that the seven mentioned in Acts 6 were appointed to fill the same office that Paul mentions as deacon in 1st Tim. 3:8 to 13, and that this office is to be maintained in the church.

3rd. I have before suggested that the church is to bless the world in two particulars: Ministering in spiritual things, and ministering in temporal things. The elder is to devote himself to the spiritual wants of the people. In Acts 4:32-34, 35, we learn that they sold their goods and made a common stock of it; that none among them lacked, etc. I do not suppose it is necessary that this state of things should be continued, but I think we are to learn from this that all our goods are to be common to the extent that no one is to be allowed to suffer while any brother has plenty. "If a brother or sister be destitute of daily food and naked, and one of you say unto them depart in peace, be ye warmed and filled, and give them not those things which are needful to the body, what doth it profit ?" And again: 1st John 3:17: "But whoso hath this world's goods and seeth his brother have need and shutteth up his bowels of compassion from him, how dwelleth the love of God in him." I think these passages show that we yet have all things in common in such a sense that no brother should see a brother or sister suffer while he has the means to supply their wants. If you will read the Bible to see how much is said with a view of inculcating habits of charity, you would be surprised to see in how many places the principle is taught. In Matt. 25:35-40, we are taught that acts of charity to the saints are esteemed as if done to Christ. Solomon says: "He that giveth to the poor shall not lack." - Prov. 22:9; also 19:17: "He that hath pity on the poor lendeth unto the Lord."

I have not space or time to quote all that is said favoring habits of charity. Religion does not wholly consist in the mere forms of public service, but its brightest qualities are seen in visiting the fatherless and the widow, in giving of your worldly substance to the poor of this world. Ministering to the saints is urged upon the Corinthians, 2nd Cor. 9, Paul urges it upon the whole church. I have ever regarded it as a shame that one of our number should be sent away to the poor-house. It is a principle of our religion that we should sustain our poor, and, as in the beginning, this is to be attended to by the deacon. He should distribute the public fund for the relief of the needy. Our brethren and sisters die, leaving children who are often subjects of charity that we should look after, giving them suitable counsel, etc.

Paul says, 1st Cor. 16:2: "Upon the first day of the week let every one of you lay by in store as God hath prospered him, that there be no gathering when I come." This simple direction was intended to raise a fund of charity; each one was to lay up as God has prospered him. The amount he was to give was to be determined by the amount of his prosperity. By the pursuit of this course there would be means gathered to relieve the needy. This arrangement was in strict harmony with the great principle of charity taught throughout the Bible. It would put means in the deacon's hand to help the poor with. In a congregation of fifty members, let one-half of them give ten cents for each week, which would be forty cents per month; this would be the sum of ten dollars per month appropriated to benevolent purposes. This amount of money in the hands of a wise deacon would relieve much want. It would impress the world that we designed to be a blessing. I am sorry to see that the practice of charity is so nearly ceased. The poor are not remembered by us; we never, or seldom ever, hear our deacons mention to the church that help is needed anywhere, and hence the church's ministration in temporal things is well nigh ceased. There are opportunities all around us, persons who would weep tears of joy to receive the kind attentions of our churches. Our churches could care for them without ever feeling the burden, and yet many of our brethren live years at a time without contributing anything to the wants of the needy. Many institutions of the world, as Masons, etc., manifest more charity than is often manifested by the church. Our deacons should study this subject, look around them for objects of charity, and call the attention of the church to them.

The brethren should be "ready to communicate." A few cents spent in this way would be of more use to us as a people than we are aware of. We should ever be forward "to remember the poor." Of course our brethren should be well instructed in the doctrine of grace, etc., but we should not neglect nor forget the practice of our profession.

Now these plain duties make the office of deacon necessary. It is not suitable for the elder to see after these things, for reasons above mentioned, and if we have no officer whose duty it is to see to these things it is certain to be neglected, and should our churches utterly neglect the poor, when the Bible so abundantly teaches that we should not ? By no means; besides this there are many things connected with our church that need the personal attention of some one, as wood, light, repairs, and expenses of our pastor, which should be met, the keeping of our house in good order, sweeping, making fires, etc.; all this needs personal attention, and each member should be willing to bear his part of the burden, and for this reason he should contribute as the case requires and as "God has prospered him," giving his contribution into the hands of the deacon. Wine and bread to be used at our communion meetings must be prepared.

All these things come under the head of temporal things or "tables," and are among the duties of the deacon.

No member should feel that he is not under some obligations to contribute. The Savior approved the widow who cast in two mites. Where brethren never invest anything in religion or its duties, they are not apt to set much store by it; at least such has been my observation. Where persons never give anything in a benevolent way, they seem to have but little interest in these things.

4th. The deacon should be chosen by the church. The apostles told the brethren to "look ye out among you seven men." In Acts 13:2, we learn that the elder is to be chosen by the church for ordination, and so the deacon. In making this choice, we are to look for the qualifications before named. Some have thought that 1st Tim. 3:12, teaches that he must have a wife; and others have thought that he should never have but one wife, though his first wife be dead. This is not the correct view of the subject, as may be seen by comparing Titus 1:6, with 1st Tim. 3:12. Here we learn that the elder must have one wife, i.e., he must not be a polygamist. No one imagines that the want of a wife disqualifies a man for the office of elder, nor does it disqualify a man for the office of deacon. The church may choose a man to that office who never was married, without violating the spirit of this text; or if his wife should die, he is not thereby disqualified, for the office, and he may take another wife without being disqualified, provided he be married to a woman of a suitable character - verse 11. When the church is agreed in her choice of a deacon he should be ordained by prayer and the laying on of the hands of the elders - Acts 6:6. The course usually pursued among us in ordaining a deacon is as follows: The church makes her choice of as many as she deems proper by vote of the church; the minority, if any, acquiescing in the choice of the majority, and thus making the choice unanimous. It would be lawful for one elder ordain, Titus 1:5, but usually it is more appropriate to request the help of others, and in order to do this, the church sends a written request to sister churches for help. A record of this is made in the minutes of the church making the request; and the church receiving the request makes a record of her action and sends the aid desired. The presbytery for ordination is formed by choosing a Clerk and Moderator. The qualifications for the office are duly considered, and such questions as would tend to develop his suitableness for the office may be asked by the Moderator or any member of the council. Some brother intimately acquainted with the moral character of the candidate, should be taken into the council; and, after the necessary questions have been asked, the council usually retires for consultation; and, after becoming fully acquainted with his moral character, and being convinced of his suitableness for the office, they return and ordain by prayer and the laying on of the hands of the elders. On such occasions it is usual for the charge to be given in the form of a sermon, in which the duties of the office are considered and urged upon the deacon, and, I am satisfied, that the church should be fully instructed in her duty. The office of deacon is a mere farce if the church never furnishes him with the means to supply the needs of the poor, or meet the expenses of the church. It is mere child's play to ordain a man to fill an office when the course of the church allows him nothing to do in his official capacity. Our brethren in the ministry should labor to impress upon the churches that charity becomes the house of God; that it was a principle taught by the Savior and his apostles. And if each one of our churches would every month put a small sum in the hands of our deacons, with instructions to buy such things for the poor as they have need of. It would be a step in the right direction that God would own and bless, and would tend greatly to our own comfort. I would suggest that our brethren seriously consider these things, and that our deacons urge them upon the churches. Our duties in these things could be performed without burdening us, even in a conceivable degree.

I have seen tears of joy start in the eyes of poor people when they were presented with the charities of others, and I have derived ten times more comfort from means given to the poor than I could have obtained in any other way. If we love our Savior, we should seek to make his children happy. He does not need our aid, but many of his dear children do, and we are informed in his word that our benevolence to the dear lambs of God are as important as if bestowed on him. Should we not rejoice at every opportunity to do good to his suffering children; and should not our churches have officers whose duty it is to hunt them up and bear our liberality to them ? Had you a child in a strange land and any should kindle care for it, you would feel as grateful or more so, as if it were done to you. So our Savior informs us that a cup of water given to one of his little ones shall never be forgotten. Have you, dear reader, ever taken pains to perform these duties ? If you have been blessed with the abundance of this world you should be grateful to God, and remember when you go to your table richly laden with good things, that there are others who are subjects of pity. When you see yourself or your children warmly clad, and often in excessive dress, remember there are others in rags, and persons, too, who are as near the heart of the Lord Jesus as yourself. Read the case of the rich man and Lazarus. Remember the words of Paul: "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come," etc. - 1st Tim. 6:17-19. Riches are a curse when they shut up our bowels of compassion or when our hearts are set upon them; better a thousand times be poor than be rich with no heart to remember and pity the poor. The office of deacon is the proper channel through which our charities are to reach the objects entitled to them, and if we would maintain the office at all we must do it by using it, and giving it employment. Let us all be faithful in the performance of our duties. The church greatly multiplied immediately after the ordination of the seven; God blessed the church in the discharge of its duties, and we may expect divine approval in the discharge of our duty. It appears that some of the deacons did exercise a public gift immediately after their ordination. Stephen is mentioned in the 7th chapter, as publicly speaking of Christ; and Philip, in the8th, is mentioned as preaching and baptizing. All this seems to have been done immediately after their ordination. I think it is hardly probable that Philip was ordained a second time. I do not believe that it is necessary to the office that one should be gifted to speak in public; yet if he has such a gift it does not disqualify him for the office.

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