Gloriographs by Rick Reynolds

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.” Acts 6:1–4

This account is often considered the birth of the office of deacon in the church. Since by necessity the apostles needed to serve (Gk. diakonos) the “body” in prayer and the Word, these men would “serve” the physical needs of the church, in this case, the task of fairly distributing funds and food to the Hellenistic Jewish widows. These Greek-speaking women were being shortchanged and overlooked in a congregation that had swelled to some 20,000 people.

The criteria for selection was being of “good reputation, full of the Spirit and of wisdom.” In other words, the qualifying candidates’ reputations had been forged by consistent yielding to the Holy Spirit,

I’ve been a deacon in a 500-member elder-led non-denominational Bible church and in a pastor-led 5,000-member Southern Baptist megachurch, so my experience is both unique and skewed by the small sample size. Nonetheless, I believe we’ve drifted from the biblical model stressed here.

First, the role of “deacon” can become bureaucratic. Service to Hellenistic Jewish widows was a task to be undertaken, a unique problem to be solved, not a permanent role in the body. Given the attention and application of Holy Spirit to sort things out, this problem should have been easily solved. I see no need for a specific longstanding responsibility to care for this subset of the body. The Bible only speaks to the church caring for “widows indeed” meeting certain standards of reputation and past service and being at least 60 years of age (1 Timothy 5:1-13). The point is it’s easy to pigeonhole these men into filling communion cups to infinity.

Second, the role of “deacon” can become symbolic. If Stephen and Philip were confined to waiting tables for all time it would have been a travesty. In some churches, the dichotomy between pastors and deacons is stark. There is a wide chasm between the roles with little regard in a megachurch to spiritual giftedness. Lip service is often given to how valuable the deacons are, but they have little if any real leadership role. They’re used as a convenient “mulch laying” work force, rubber stamps, or communication organs, who “deliberate” in meetings only on matters long since settled behind closed doors.

Third, the role of “deacon” can become authoritarian. In a smaller setting, while the individual “deacon responsibilities” are covered, because these men typically meet regularly for “ deacon meetings” led normally by a strong-willed “chairman,” they can be easily commandeered or coalesced into a political force. I recall as an elder having to “put down” some “deacon board” uprisings. I’ve also heard on more than one occasion of church splits in Baptist settings led by “angry” deacons. These scenarios don’t happen with men full of the spirit and wisdom.

From my experience, church leadership positions somehow someway need to be organic and fluid, based on spiritual giftedness. For example, a man who sees a biblical basis in solving problems may not do well with a chainsaw, but can communicate the biblical necessity for using one! In all cases, the lowest common denominators for selection, of course, must be a consistently demonstrated spirit-filled and spirit-led life, which by definition yields wisdom from above (James 3:15-18).

As for vaunted standing “committees” to handle the selection of pastors or manage church personnel or finances, I don’t at all believe these are supported in scripture. These are the jobs for pastors, elders, and deacons. There is no spiritual gift of “bean counting” or HR.