6:1-7 The Twelve and the Seven June 3, 2007 We are presently engaged in officer training, preparing men for service as elders and deacons in the church. Acts 6 is a passage that speaks very clearly to this process. 1. The Daily Distribution: the First Diaconal Ministry (6:1) There are many things about the life of the NT church that we do not know. We know that they worshiped on Sunday, but what did a worship service look like? We know that they had elders, but what did an elders' meeting look like? Usually the only times we get a glimpse of something in the NT church is when something goes wrong! If it were not for the problem in Jerusalem regarding the daily distribution, we would never have known that there was a daily distribution for widows! In the ancient world they did not have "social security" or "pension funds." They did have a sort of "life insurance" through funeral clubs, but these inevitably had a strong religious dimension as well. Judaism also put a high priority on caring for widows, because widows were especially vulnerable. God had said repeatedly throughout the OT that his people were to care for widows and orphans The early Christians are meeting together in the temple and from house to house. If they were still attending synagogue on Saturday, their widows would have been covered through the synagogue; but the fact that they have a daily distribution for widows suggests that they have broken with the synagogue to some extent, and so now the church had to take care of its own widows. But the Jerusalem church was a mixed bunch. We are told in Acts 2 that many of these first believers spoke other languages. They were all Jews or proselytes, but there were both Greek-speaking Jews and Aramaic-speaking Jews, But a complaint arose that the normal channels of communication and distribution were overlooking the Greek-speaking (or Hellenistic) widows. The phrase for "daily distribution" is literally, the daily diakonia (or service/ministry). Apparently the oversight of this daily distribution was handled by an ad hoc group (perhaps a self-appointed committee). With several thousand believers living in Jerusalem, there would have been numerous Messianic "synagogues" or churches, some of which would have been Greek-speaking, and others Aramaic. The Hellenistic (Greek-speaking) Jews thought that the Hebraic (Aramaic-speaking) Jews were neglecting the Greek-speaking widows. You can perhaps understand how this would happen. The Aramaic-speaking Jews were locals. They would have known the local widows better, and they might not have known the Greek-speaking widows as well, so they might have neglected them by accident. And so a complaint is brought to the Twelve. And the Twelve quickly realize that they don't have time to administer all the details of church life, so they decide to establish the Seven. 2. The Seven: the First "Deacons"? (6:2-6) Who are these "seven"? And what exactly are they appointed to do? We often refer to the "Seven" as deacons, though it should be pointed out that they are never called deacons. But the same root appears three times in our passage. The verb diakonew is used in verse 2 (to serve tables), and the noun diakonia, meaning service or ministry, is used in verse 1 (the daily "service") and in verse 4 (the "ministry" of the word). This word, diakonia, is the same word used in Acts 1:17 where Judas is said to have had a share in the diakonia with the apostles, and in Acts 1:25 the apostles prayed and asked God to show them who should take the place in this ministry (diakonia) and apostleship from which Judas turned aside. So here in Acts 6, there are two ministries referred to: the daily diakonia (ministry) to widows, and the apostles' diakonia (ministry) of the word. The twelve say that because of the need for them to remain focused on the ministry of the word, they need the seven to take care of the ministry of providing for widows. It is not right that we should give up preaching the word of God to serve tables. So the word diakonia refers to a ministry, or a service. The word diakonos (deacon or minister) then refers to one who has a ministry or service. Paul refers to himself as a "diakonos" of Christ (1 Cor 3:5; 2 Cor 3:6)-- a servant, or a minister. This is why we call "pastors" "ministers." The word "diakonos" is translated either "deacon" or "minister" or "servant," depending on context. In Romans 13:4 Paul says that the governing authorities are diakonoi of God. They are ministers of God they serve him. In 1 Corinthians 3:5 Paul says that he and Apollos are both diakonoi of the Lord. This clearly refers to the fact that they are preaching Christ. Likewise in Ephesians 3:7 Paul says "Of this gospel I was a made a diakonos according to the gift of God's grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ." So Paul says that because he has the ministry (diakonia) of preaching, therefore he is a minister (diakonos) of the gospel. But then again, in Romans 13:4, Paul will also say that the governing authorities are "deacons" or "ministers." "For he is God's servant (or diakonos) for your good." So Paul is a deacon. Stephen is a deacon. The governing authorities are deacons. So what is a deacon? The simplest definition is: A diakonos is one who serves on behalf of another. Paul is a deacon of Christ he serves on behalf of Christ, proclaiming his word. The magistrate is a deacon of God for our good he serves on behalf of God, wielding the authority of the sword. If you think of the way we use the word "minister" in English, it is actually quite close. Many countries refer to their cabinet positions as "ministers." The foreign minister, the minister of defense, etc. These persons serve on behalf of the president or prime minister. (after all, prime minister simply means first minister) The Greek word diakonos has a similar range of meanings. It refers to one who serves on behalf of another. So it is appropriate to think of the Seven as "deacons" they are "ministers" who are to take care of the "ministry" to widows. But then again, the Twelve are also "deacons" they are "ministers" who are to focus on the "ministry" of the Word and prayer. So, to summarize this, there is a broad sense of the word "diakonos" in which all of God's people are deacons. And if you are a minister, or deacon, or servant, then you must have a ministry. What is your ministry? In its most general form, we all have the general ministry or service (diakonia) as members of Christ's kingdom. But then the word "diakonos" is also used to refer to all those who have specific ministries in the church. Anyone who is serving on behalf of the church could be properly called a "deacon" or "minister." (It is probably in this sense that Phoebe is called a deacon of the church at Cenchrae in Romans 16:1. She is probably the bearer of the letter that Paul sent to the Romans, which would make her a diakonos because as a patron, she would be wealthy and able to travel and bring official greetings from the church.) So anyone who has a specific ministry in the church can be properly called a deacon (or minister) That is why if you are going to call me a "minister" you should probably be more specific because all of you are ministers too! My unique calling is as a minister of the gospel. I am called to preach the gospel and administer the sacraments. Mine is the ministry of Word and sacrament. The elders are called to the ministry of rule (the service of governing the flock). And the deacons? Their very title is ambiguous. In addition to every believer being a minister/deacon, and in addition to the ministry of the Word, we have this other group called "deacons" in 1 Timothy 3:8 and Philippians 1:1. What is the ministry that deacons are called to? From verses 2-6 it would initially appear that they are to focus solely on the daily ministry to widows. After all, the Twelve say, It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. Most Presbyterians would tell you that this passage demonstrates that the diakonia (the ministry) of caring for widows is the task of these deacons. But we need to remember that this passage does not exist in a vacuum. So far we have been looking at it in a detached sort of way. But now we need to come back to the context. We have seen that Acts is the fulfillment of Jesus' words in Acts 1:8 You shall receive power when the Holy Spirit has come upon you, and you shall be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. Part one of Acts, therefore, is about the apostolic witness to Jesus in Jerusalem. Chapter 2 told us about the beginning of that witness on the day of Pentecost, as the Spirit was indeed poured out upon the church. Chapters 3-4 then told us about the first sign that Peter performed, and the first arrest of the apostles. 4:32-5:11 then put the story of Ananias and Sapphira at the very center of part one. The rest of chapter five told us about the continued mighty deeds of Peter and the Twelve, and the second arrest of the apostles. And now we have come to the final episode in part one of the book of Acts: the stoning of Stephen which will form the key hinge in moving the book of Acts out of Jerusalem, and into Judea and Samaria (and eventually to the end of the earth). Chapters 6-8 will focus on the deeds not of the Twelve, but of the Seven. Chapters 6-7 will tell how Stephen did mighty deeds, engaged in disputes and debates speaking with "wisdom and the Spirit" (6:10); He testified to the resurrection of Jesus, and was stoned to death. Chapter 8 will tell us about how Philip, another one of the Seven, will preach and baptize and cast out demons, as he brings the gospel to Samaria. Wait a second! I thought the Seven were supposed to focus their ministry on taking care of widows, so that the Twelve could focus on the ministry of the word! And yet the Seven are now engaged in the ministry of the word! Some have argued that Stephen was just doing what any Christian would have done. But if you look at what he does, he does the sorts of things that Peter had done (and that Jesus had done). Others have claimed that Philip must have been ordained as an evangelist after all, he is called an evangelist later. But there is no evidence of some later ordination. And the way the narrative is written, Luke portrays the ordination of the Seven as being followed shortly by the martyrdom of Stephen and the scattering of the believers. The key to understanding what the Seven are called to do is found in the very uniqueness of what Luke calls them: the Seven. Luke does not call them bishops, presbyters or deacons. Simply, the Seven. Because at this point the Seven are the only non-apostolic officers in the church. Their "ministry" their diakonia may be centered on making sure that the ministry to widows is properly handled, but they can preach, they can baptize, in short, they are an extension of the apostolic ministry. Over time, as the needs of the church unfold, "the Seven" will be differentiated into different offices. But here in Acts 6-8, "the Seven" are portrayed as the extension of the apostolic ministry. (And indeed, that is what pastors, elders and deacons are we are an extension of the apostolic ministry, and just as the Seven took the gospel to all Judea and Samaria, so now the ordained servants of the church take the gospel to the ends of the earth) Remember, until the ordination of the Seven, there were only Twelve officers in the church. The apostles the Twelve were the only ordained servants (or ministers) in the church. And they have the charge over several thousand members. The apostles are not writing a church order. They are not addressing a need in the church. But they do not address the need willy-nilly! They do not just make up some new procedure. When the apostles think about how to govern the church, they turn to scripture. They do what Moses had done when he needed help: In Deuteronomy 1, Moses had said, Choose for your tribes wise, understanding, and experienced men, and I will appoint them as your heads. (Dt 1:13) And Moses charged these elders with judging Israel (even as Moses was judge). In Numbers 11, when Moses complained that it was too hard to lead the people alone, the LORD took 70 of the elders of Israel and gave them some of the Spirit that was on Moses, and as soon the Spirit rested on them, they prophesied. (Num 11:25) Now the Twelve discover the same thing that Moses had discovered. Governing the people of God is a perplexing and difficult thing, and so the Twelve need others to join them. When you see the parallels between what Moses does in appointing elders, and what the Twelve do in appointing the Seven, you begin to see how this passage fits into the book of Acts. Moses had appointed elders in order to maintain order and continuity in the OT church. The apostles do the same. Even the method sounds like how Moses did it: Pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. Here you see clearly the right of the congregation to choose their own rulers, but also the responsibility of those in authority to set the criteria: "good repute, full of the Spirit and wisdom" and also the responsibility of those in authority to appoint (or ordain). This is why Presbyterian churches start with nominations the congregation suggests names and then provide training in order to ensure that all nominees are properly prepared. and then we have an election where you, the congregation, tell us which of these men we should appoint to this duty. I've heard some people ask, "Well, if the session thinks that they are qualified, who am I to vote 'no'?" I'm thankful for the vote of confidence that this sentiment expresses in the elders! But the word of God only gives the elders the right to say "these are the qualifications," and based on the importance Paul gives to training in 2 Tim 2:2, it is appropriate for the elders to say, "here are the trained men." But it is the congregation's decision as to who shall exercise the ministry of the word, the ministry of rule, and the ministry of mercy. That is why it is important for you to get to know the men who are being trained for office. You want to look for a Stephen a man who is full of faith and of the Holy Spirit. So the Jerusalem church set the Seven before the apostles, and they prayed and laid their hands on them. Ordination is not a sacrament, but like marriage it is a holy ordinance. Actually, I see a lot of parallels between marriage and ordination. Something significant happens in the event itself. In a wedding, these two people who could not lawfully sleep together the night before, now may and must do so! In his ordination, a man is empowered and commissioned by Christ to represent him. Remember, a diakonos (a minister) is one who serves on behalf of another. In ordination you are given to the church as a representative of Christ. Some of you have heard my favorite way to describe marriage: marriage is martyrdom! Because in marriage, you are called to lay down your life for your wife, even as Christ laid down his life for us, his bride. Even so, ordination is martyrdom. When those hands are laid upon you, you are called to lay down your life for those you serve. Ordination is martyrdom. Of course, for Stephen that was literally true! 3. The Word of God Increased (6:7) But verse 7 concludes our passage with a remarkable phrase: the word of God continued to increase How does the word of God increase? How does the word of God get bigger? Well, now there are Seven more mouths to proclaim it. And as the word of God goes forth it increases and grows, bearing fruit throughout Jerusalem. As the word of God increased the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith. Today in the church, through the general principles laid out by the apostles, we have divided up the duties and ministries of the Seven into three parts: the ministry of Word and Sacrament which we have given to pastors the ministry of rule which we have given to elders (both teaching and ruling) the ministry of mercy which we have given to deacons. There is actually no single text in scripture that sets forth what the deacons are supposed to do. We hear about their qualifications in 1 Timothy 3. But if Acts 6 is not talking about the specific office of deacon if instead, Acts 6 is talking about the establishment of ordained persons in general, then there is no other place that tells us exactly what deacons should do. What we can learn from Acts 6 is that even as the Seven take on whatever responsibilities the Twelve give them, so also deacons should take on whatever responsibilities the elders give them. Presbyterians have decided that we want our deacons to focus on mercy ministry and overseeing the facilities. And we do this so that the pastor and elders can focus on their ministries more effectively. Because we also desire to see the word continue to increase.