Truth Magazine

By Frank Jamerson

Most of us have heard, and repeated the statement, “If you can’t say something good, then don’t say anything at all,” but most of us have also violated that advice.

A little boy told his parents: “When I get older, I want to wear glasses just like Granny’s because she can see so much good in a person when everyone else sees their bad. She can see what a fellow meant to do even if he didn’t do it. I asked her one day how she could see so good, and she said it was the way she learned to look at things when she got older. When I get older, I want a pair of glasses just like Granny’s so I can see good, too.”

The truth is that Granny had developed that ability through the years. We will all be what we are becoming. Not many people practice one thing and perfect something else. Attitude, the real inner being, is developed by a long process of development. We can develop a sweet or a sour disposition. Someone said, “A honey bee finds sweetness because he is a bee! A vulture finds the rotten because he is a vulture!”

Paul wrote the Ephesians that their “walk” (manner of life) had caused their “nature” to be sinful (Eph. 2:2,3). They were not born sinful, but had practiced it so long that it had become their nature. We are not “born critical,” but some develop that nature. We were not born gossiping, but some develop that nature. Our nature is the product of our intellect and will.

A columnist in the Dothan, Alabama Eagle wrote an article entitled “Keeping the mouth shut keeps troubles away from the soul” (which is found in Prov. 21:23). She told about a gossiper who said: “Early in life I developed a tendency to repeat things, anything – kids’ talk, home secrets, adult gossip overheard from behind doors. I suppose it made me feel important . . .

“As years passed, I realized how wrong I was. I tried to check the impulse to repeat what I heard. . . But I still gossiped. A few years ago something happened that made me take a good look at myself.

“I had been to a coffee party that sunbathed spring day. Then like a bomb thrown into the friendly chitchat, one woman said, ‘I heard that Elsie came to school dead drunk yesterday.’ Elsie was a pretty blonde high school senior. . .

“Two days later when I went to return a book that I had borrowed from a neighbor, I found her and two ladies I didn’t know mixing a huge bowl of salad. . . My old ‘repeatitis’ struck. I thoughtlessly blurted out the story of Elsie. Suddenly the room became very still. It seemed to me that one of the women turned pale. Later, a phone call confirmed my dreaded suspicion – the woman was Elsie’s mother.” That is called “hoof in mouth” disease, and it is epidemic!

There are several questions we should ask ourselves about the things we say – before we say them!

1. Is it according to Ephesians 4.29? “Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear.” Filthy talk can never be edifying.

2. Is it according to Colossians 4:6? “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one. ” Our speech should be courteous and “seasoned” so as to prevent corruption.

3. Is it true? Paul said, “Lie not one to another; seeing that ye have put off the old man with his doings” (Col. 3:9). A lie may be told by telling part of the truth in such. a way ~s to leave the wrong impression. All lies have their origin in the Devil (Jn. 8:44).

4. Is it gossip? “A talebearer reveals secrets, But he who is of a faithful spirit conceals a matter” (Prov. 11:13). “Where there is no wood, the fire goes out; And where there is no talebearer (gossip, Lit. whisperer), strife ceases” (Prov. 26:20 NKJV).

5. Even if it is true, before you tell it, ask: (a) Why am I telling this? (b) Why do I want to tell it? (c) Will it do any good? (d) Would I want it told about me, or someone I loved? Here is a little poem, written by Edith Dahliby, taken from J.J. Turner’s commentary on the book of James:

If you have heard a bit of gossip,

I tell you what to do;

That before you tell another,

Just suppose it had been you.

Just suppose the latest scandal

Had been on your love, or you;

And only half the details,

Really had been partly true.

Circumstances strange and new,

All conspiring to mix-up. . .

Just suppose, my friend, ’twas you.

Would you wish folks to repeat it?

Or forgive . . . forget it, too?

So, before you tell another,

Just suppose it had been you.

James called the tongue “a fire” (Jas. 3:6). If you have ever been “burned” by another’s tongue, you know how it feels and ought to avoid inflicting that suffering on others. He also said, “It is full of deadly poison” (Jas. 3:8). The Psalmist said: “They sharpen their tongues like a serpent; The poison of asps is under their lips” (Psa. 140:3). Not only can the tongue inflict pain, it can actually murder! “Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God. . . If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain” (Jas. 1:19,20,26).

Guardian of Truth XXXIII: 23, pp. 713, 727
December 7, 1989

By James E. Cooper

The fact that Paul addresses the saints in the congregation at Philippi “with the bishops and deacons” (Phil. 1:1) leaves no doubt that there was a special group of men in that congregation who were set apart to do a particular work. Further, at Ephesus, Timothy was instructed that those selected for the work must meet certain qualifications (1 Tim. 3:13). These examples, along with Acts 14:23, would indicate that selecting elders and deacons was a common practice among the churches of the first century.

The Meaning of the Word “Deacon”

Our English word “deacon” can be traced back to a sound-alike word in the Greek language. The Greek word diakonos [“deacon”] appears some 30 times in the New Testament, and is used both in the technical and nontechnical sense.

Souter defines the word: “a waiter, servant: thus of any one who performs any service, an administrater, etc.” (Pocket Lexicon).

W.E. Vine says it “primarily denotes a servant, whether as doing servile work, or as an attendant rendering free service, without reference to character. . . . Diakonos is, generally speaking, to be distinguished from doulos, a bond servant, slave; diakonos views a servant in relationship to his work; doulos views him in relationship to his master” (Expository Dictionary of N. T. Words).

Deacon In a Non-Technical Sense

We can come to a better understanding of the function of the diakonos by looking at various passages in which it occurs. In some passages it is translated “servant” and used in a non-technical way to describe various types of people who serve others:

• The servants of the king (Matt. 22:13) at the wedding feast of his son. [The word douloi, “bond servants” is used in the same context; cf. verses 3,4,6,8,10].
• Household servants at the wedding at Cana of Galilee (Jn. 2:5,9).
• Jesus is called “a servant to the circumcision” (Rom. 15:8, NKJ).
• Any man who is a servant of Jesus Christ (Jn. 12:26).
• He who will be greatest among you “will be your servant ” (Matt. 23:11).
• Phoebe, a servant [fem. of diakonos] of the church in Cenchrea (Rom. 16:1).

The word diakonos is translated “minister” in several passages, and is still used in a non-technical sense. The New Testament knows of no such person as “the Minister.” The idea of service is still predominant.

• Christ is not “a minister of sin” (Gal. 2:17).
• The officer of the civil government is “God’s minister to you” (Rom. 13:4).
• Jesus said, “Whoever desires to become great among you, let him be your servant” (NKJV; “minister, KJV, Matt. 20:26).
• Preachers of the gospel. Paul became “a minister according to the gift of the grace of God” (Eph. 3:7). The Corinthians are reminded that preachers are but “ministers through whom ye believed” (1 Cor. 3:5). Others called ministers are Tychicus (Eph. 6:21; Col. 4:7), Epaphras (Col. 1:7) and Timothy (1 Thess. 3:2; 1 Tim. 4:6).
• False teachers are called Satan’s “ministers (who) transform themselves into ministers of righteousness” (2 Cor. 11:15).

“Deacon” in a Technical Sense

In Philippians 1:1, “deacons” are distinguished from the “elders” and the other “saints.” The fact that the translators only transliterated the Greek word diakonoi, indicates that they apparently recognized a technical use of the word in this passage.

That deacons must meet certain specified qualifications (1 Tim. 3:8-13) indicates a technical use of the term. Like the overseers, those who act in an “official” capacity on behalf of the church should be men of sterling character. All Christians should be willing to serve in whatever capacity they can, but those selected by the church to serve on behalf of the church must meet the stipulated qualifications.

Although the seven men in Acts 6:1-6 are not specifically called “deacons” in the English text, a form of the word for deacon appears three different times in the Greek. The Hellenistic widows were “neglected in the daily distribution” (v. 1), and the apostles said, “It is not desirable that we should leave the word of God and serve tables” (v. 2). The seven were to be appointed in order that the apostles could give themselves to prayer and to the ministry of the word” (v. 4). Notice that a contrast is drawn between the service that is to be rendered by the seven and that which is rendered by the apostles.

The Nature of Their Work

The precise duties of deacons are not as clearly defined as those of bishops, but sufficient information is provided to enable us to understand their function. The word deacon itself indicates that they constitute a special class of servants in the church. They are not the overseers of the church; they have no more voice in determining policy than any other member. Deacons must be willing to accept the role of a servant. Not all men will do this. Some want to be masters. If they can’t be overseers, they won’t work. But deacons must honor and respect the elders, accept the duties assigned to them, and be content to work under the general oversight of the eldership.

The nature of their work is illustrated by the function of the six men chosen to provide for the needs of the Hellenistic widows in the church at Jerusalem (Acts 6:1-7). Apparently, “everybody’s business became nobody’s business,” and these particular widows were being neglected in the daily ministration. [Were the Hebrews negligent because of cultural snobbery?] Even though the apostles recognized the need and importance of providing for all the widows, they said it was not proper for them to “leave the word of God and serve tables.” They were primarily concerned about the spiritual, not social, welfare of the saints. Today this must continue to be the prime concern of the elders of the local church.

The “multitude of the disciples” was instructed to select men of proper qualifications to be “appointed over this business” so that the apostles could “give themselves continually to prayer and to the ministry of the word.” This suggests that the work of deacons has the effect of allowing the overseers time and energy to deal with spiritual matters. That they were selected by the “multitude of the disciples” indicates that the church should select its own servants. That they were to be appointed “over this business” indicates that they were given the authority to act, and to make decisions with regard to the specific details involved in discharging their duties. Some elders today apparently are afraid to give deacons the authority to be over anything, and so involve themselves in the work which deacons should be doing that deacons become mere figureheads and the spiritual work of elders remains undone.

Kinds of Service Deacons May Perform

What kinds of service can deacons render for the church? Opportunities for deacons can be found on every hand. It is not necessary for deacons themselves to perform every task, but they should be placed “over the business” of the following areas of work. When their assignments have been made, the elders should be able to depend upon them for their assignments to be carried out.

Benevolence. One obvious area would be in the realm of benevolence, as indicated by the example of the Jerusalem church in Acts 6:1-6. Deacons should be placed “over the business” of seeing to it that proper assistance is rendered to any widows or other needy for whom the church is responsible (cf. 1 Tim. 5:3-16). But it should be obvious that there are other areas in which deacons may serve the church.

Caretakers. Deacons may be placed “over the business” of making sure that all necessary preparations for Bible Study and Worship have been completed. They can see to it that the building is clean and that songbooks and tracts are in their proper place. They should be responsible for seeing that the communion service has been prepared. And they should make sure that the baptistry is properly maintained. They should make sure that the lawn and parking areas around the building are properly maintained. When any function at the meeting house is over, they should make sure that the building is properly secured.

Ushers. Deacons should be placed “over the business” of ushering. They may both serve and select others to be ushers at each service, and make sure that all newcomers and visitors are made to feel welcome. Make sure that visitors receive a copy of the bulletin, and that they receive a Visitor’s Registration Card to fill out. They should remember that they have an opportunity to make a wonderful “first impression” upon any visitor who might attend.

Treasurers. Deacons may be placed “over the business” of keeping up with the treasury. A good man is needed by every church to make sure the bills are paid, and that the income and expenses of the church are accounted for properly. Regular reports concerning his stewardship of this work should be made to the congregation.

While teaching was not necessarily involved in the work of deacons, two outstanding teachers came out of the group of seven men in Jerusalem. Both Stephen and Philip were noted preachers of the word (cf. Acts 7-8; 21:8). Paul observed that “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 Tim. 3:13).

Conclusion

The work of deacons is a responsible job in the local church, and responsible and willing people are needed to fill the positions. As we strive to abide in the doctrine of Christ, let us abide in this teaching also.

Guardian of Truth XXXIII: 22, pp. 684-685
November 16, 1989

By David A. Padfield

The book of Joshua records the conquest of the land of Canaan. It shows us the triumph of faith at Jericho, and the farreaching consequences of sin as Israel was defeated at Ai.

With full faith in the power of God, Joshua had sent 3,000 soldiers to attack Ai (Josh. 7:1-5). It came as a great shock when this little town not only stayed the attack, but killed 36 Israelites. Joshua, despondent over this defeat, tore his clothing and fell to the ground in prayer. God explained to Joshua there was sin in the camp of Israel. While this sin remained unpunished, God would not be with them.

In Joshua 7:21 we find Achan had sinned by stealing goods at Jericho. After Achan’s confession “Joshua and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his sheep, his tent and all that he had and they brought them to the valley of Achor . . . so all Israel stoned him with stones; and they burned him with fire after they had stoned them with stones” (Josh. 7:24,25). One commentator observed, “Public executions are public examples.”

Years later, after the conquest of Canaan, we find a sermon in which the sin of Achan is recalled. “Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? And that man did not perish alone in his iniquity” (Josh. 22:20).

We need to remember that Achan “did not perish alone.” Thirty-six of Achan’s comrades, plus his sons and daughters, died because of his sin. The Bible says very little about Achan. I am certain that if you could talk to him today he would tell you he had no idea how many lives his sin would touch. The tragedy is that he did not think about how his crime would affect other people.

None of us lives in a vacuum. Our actions have much bearing on the eternal destiny of others. Paul tells us that “none of us lives to himself, and no one dies to himself” (Rom. 14:7). Have you ever thought about how your sins affect others?

When parents forsake the assembling of the saints (Heb. 10:25) their children must suffer the consequences, i.e., growing up without a knowledge of the Lord. I have met too many parents who waited till their children were almost grown before they tried to teach them the Bible. Most of the time it’s a case of “too little, too late.”

In a divorce, it is the children who suffer the most. They have to pay for the immorality of their mother or father. A few years ago I did volunteer work at the public schools. I do not believe it is a coincidence that all the children I tutored came from broken homes. They needed extra help at school because no one would help them at home.

I have known several women who were suffering the consequences of their husbands’ alcoholism. A drunken husband means the wife has to leave the home to provide an income for the family. Here again the children suffer. While mom is at work, they are left alone at home. Frequently they are left in the “care” of their father.

Sometimes parents have to pay the price for the sin of their children. “A foolish son is the ruin of his father” (Prov. 19:13). 1 have watched men and women grow old before their time because of the sins of their children. The hopes and dreams of parents are shattered by their sexual promiscuity of their children. The grief inflicted is not because the children hate their parents, I’m afraid it’s because they just don’t care.

Let none of us be deceived into thinking that we have never acted in such a way as to cause harm to others. Our Lord had to die because of our sins. Romans 5:8 says, “But God demonstrates his own love toward us, in that while we were still sinners, Christ died for us.”

I pray that we can all learn a lesson from Achan without having to learn the hard way.

Guardian of Truth XXXIII: 22, p. 693
November 16, 1989

By Dick Blackford

No, of course not. The church had preachers before it had deacons. In Paul’s letters to Timothy the qualifications of elders and deacons are given aside from Timothy’s responsibilities as a preacher. To further pursue the answer to this question, we must identify our terms.

“What on Earth in Heaven’s Name Is a Preacher?” That’s the title of a chapter in Charles Hodge’s booklet, Your Preacher. And it is a good question. We must be concerned about heaven’s view of a preacher, for as the Psalmist said: “Forever, 0 Jehovah, thy word is settled in heaven” (Psa. 119:89). What, then, is the work of a preacher – as a preacher? The letters to Timothy and Titus are a gold mine for learning the attitudes and responsibilities of a gospel preacher. In a nutshell, he is to read, study, preach, and be an example (1 Tim. 4:12,13; 2 Tim. 2:15; 4:2).

What Is a Deacon to Do? The word translated deacon means “servant.” There is an office called deacon and those who fill it have certain qualifications to meet, some of which are physical (1 Tim. 3:8-10,12,13). These men were to: (1) first be proved, (2) then allowed to serve (1 Tim. 3: 10). All Christians are to be servants, but not all Christians are deacons for all have not met the requirements. Paul rendered service, but was not officially a deacon. Deacons are mentioned separately from the saints in Paul’s letter to Philippi (Phil. 1:1). (The fact that there is an office neither exalts nor debases the one occupying it.)

The words translated “serve” and “ministration” in reference to the seven appointed to see after the Grecian widows are forms of the word translated “deacon.” These were men who had proved themselves. The fact that they were appointed (and not servants in the general sense) indicates that these were deacons. The deacon has no speciality. His work is auxiliary in nature. He assists the elders and renders a service wherever needed. In this, his work differs from a preacher’s. The preacher’s duty focuses primarily on the Word (studying, guarding, and teaching it).

Leaving the Word of God to Serve Tables

When the seven were appointed to look after the needs of the widows, Luke says, “And the twelve called the multitude of the disciples unto them, and said, it is not fit that we should forsake the word of God, and serve tables. Look ye out therefore, brethren, from among you seven men. . . ” (Acts 6:2,3a).

Someone might argue that preachers of today are not apostles and thus this passage does not apply to them. Obviously, the apostles were primarily under consideration for “the twelve” is the antecedent of “we.” But the apostles were preachers and it was because of this facet of their work that it was “not fit. ” The disciples then numbered in the thousands. Becoming directly involved with serving the widows was a daily event and would have entailed much time. It would have amounted to abandoning the word of God. Two verses earlier we are told of the work the apostles were doing. “And every day in the temple and at home, they ceased not to teach and preach Jesus as the Christ” (Acts 5:42). They could not have done this had they misplaced their emphasis on the gospel and put it on benevolence. There is a great commission to preach the gospel to the world. But there is no great commission to do benevolence. Such work was secondary.

Is the Deacon’s Work Physical?

Some have made a “rule” that elders are over the spiritual affairs of the church and deacons are over the physical. It must be remembered that deacons are under the oversight of the elders (1 Pet. 5:2). They assist wherever needed. While there are physical and spiritual matters, the Bible does not limit their work to one or the other. There is a sense in which physical and spiritual matters are interwoven and cannot be separated. Concerning deacons, L.R. Wilson commented: “We may say that there is hardly any service which may be needed that they may not perform ” (The Deacons and His Work, James D. Bales, p. 63). Two verses after the appointment of the seven, we find one of them (Stephen) preaching (Acts 6:8f).

Because of the misconception that many have of the deacon’s work, some have tried to make a deacon (their concept) out of a preacher. He may become the regular janitor, grass cutter, errand boy, or “Jack-of-all-trades.” Preachers and deacons have many things in common because they are Christians. But they are not one and the same.

Is the Preacher Too Good to Dirty His Hands?

It is doubtful that the apostles meant this when they appointed the seven to serve tables. They had been getting their hands dirty before they became apostles (fishing, etc.). Paul made tents and gathered firewood (Acts 18:3; 28:3). They helped the poor (Gal. 2:10; 1 Cor. 16:1-4). However, the apostles’ statement established the fact that there is a matter of priorities. This did not mean they would never do physical things, for they did. But today, many brethren have difficulty understanding the importance and the amount of time involved in preparing sermons, radio-tv programs, newspaper articles, Bible class lessons, bulletins, etc., aside from the preacher’s own personal study which he needs to do. Brethren only see the finished product of a sermon. Preachers do not speak miraculously today.

This writer does not believe that a preacher is too good to get his hands dirty and has always, as a Christian, been willing to take his turn at cutting the grass, cleaning the building, and the like. However, he would oppose being made the permanent janitor. He is a custodian of the Word and not of the premises. There are many duties that could no more be called “preacher’s duties only” than partaking of the Lord’s Supper. When there is carpentry work to be done (unless we have someone with a talent along that line who will use it), we hire a carpenter. When we need plumbing, we hire a plumber. When we need electrical work, we hire an electrician. But when we need printing, do we hire a printer? When we need secretarial work, do we hire a secretary? They are no more peculiar to the preacher’s work than plumbing. It may be that the church cannot afford to hire someone to print and do secretarial work. Somehow, we always manage to afford the plumbers, electricians, and carpenters. Could we be thinking more of our own comfort than of spreading the Word? When we cannot afford a caretaker, we all pitch in. The application becomes obvious. Yet there are many on church rolls (God’s roll is another matter) who do no more than assemble. Every preacher I know would be more than glad to render spiritual service any hour of the night or day. A preacher should be a twenty-four hour Christian. But he should not be regarded as a twenty-four hour employee of the brethren.

Should Preachers Make House Calls?

When the apostles explained their purpose in appointing the seven, Inspiration says, “And the saying pleased the whole multitude. . . ” (Acts 6:5). When similar cases arise today, the whole multitude is often displeased. A preacher may be rebuked for not making regular hospital rounds. He may be reproved for not knowing that a certain person had been sick. (The apostles did not know about the widows until it was reported. If they did not have e.s.p., should preachers today be expected to have it?) Unless it is known that the preacher is “goofing off,” the reproof should be avoided. There may be many who need visiting – newcomers, aged, shut-ins, hospitalized, and prospects. Preachers are usually judged by what they do worst. It is possible to spread oneself too thin. There may be regular spiritual duties which cannot be interrupted, deadlines to meet, etc. Some of the expectations that people have of preachers grow out of the false concept which they have a deacons – along with their false notion that the preacher is a deacon.

Should the preacher do all the visiting? No. Should he do any of it? Yes. First, because he is a Christian. Second, because he is to be an example to Christians (1 Tim. 4:12). He could make his visits count for more than social calls. Why not leave an appropriate tract or bulletin? An idea this writer likes (and which he borrowed from a preacher friend) is to collect empty pill bottles, get some clear capsules and put Scriptures in them, and label it “Prescriptions From the Great Physician.” Distributing these is an effective means of teaching and may open other doors of opportunity. (Prepare two sets of Scriptures – one for saints, one for sinners.) Pertinent announcements can be included (meetings, radio programs, correspondence courses). It will not be necessary for the preacher to feel guilty of i(socializing on company time.”

It is not our purpose to be overly defensive of the preacher. We have tried to avoid two extremes: (1) That the preacher is a socialite or that visitation is his primary duty. Most preachers enjoy visiting. However, if they are busy in teaching (or preparing for it), they may not always be able to arrange to “sit with relatives during surgery,” etc. Martha scolded Jesus as some would the preacher: “If thou hadst been there, my brother had not died” (Jn. 11:21). (2) That he should seclude himself and feel no desire to visit or meet people. If he feels inadequate to meet people, he should either overcome his inadequacy or find another occupation. There is nothing in the apostles’ doctrine that would comfort him in secluding himself.

Conclusion

There is a need to better understand the subjects of preachers and deacons. Hodge says, “The church is the called out, and the preacher is the called on. ” But “there is one security in preaching, we can never be replaced by computers.”

Guardian of Truth XXXIII: 22, pp. 688-689
November 16, 1989