JESUS IS ABSOLUTE LORD  

OVERVIEW

Every organization has at least one person who works behind the scenes. This is the role of the deacon or elder in the church. They work behind the scenes serving and ministering to people's needs. In fact, the name, "deacon" comes from a Greek word meaning "servant" or "minister." The term "diaconate" describes the office itself or the team of deacons and deaconesses within a church. In the same way, some churches appoint "elders." This term describes those who exercise a similar leadership role within the church. A "presbytery" is also a group of elders.
As with many other biblical words used today in a formal sense, the words "deacon" and "elder" began as popular, everyday terms. People inside and outside of the church in first-century AD Greek culture and in the New Testament used the words to describe a variety of services. Today, their role in the church has been formalized. They may or may not be the "upfront" leaders during a typical Sunday service like a pastor or worship leader. However, their behind-the-scenes work (conducting the business of the church and the work of Christ) is key.

DEACONS
References have been found in extrabiblical writings (those outside Scripture) where the Greek word deacon meant "waiter," "servant," "steward," or "messenger." In at least two instances it indicated a baker and a cook. In religious usage the word described various attendants in pagan temples. Ancient documents show "deacons" presiding at the dedication of a statue to the Greek god Hermes. Serapis and Isis, Egyptian gods, were served by a college of deacons presided over by a priest.

GENERAL NEW TESTAMENT USAGE
Biblical writers used the same word in a general sense to describe various ministries or services. Not until later in the development of the early church was the term applied to a distinct body of church officers. Among its general usages, deacon refers to a waiter at meals (John 2:5, 9), a king's attendant (Matthew 22:13), a servant of Satan (2 Corinthians 11:15), a servant of God (2 Corinthians 6:4), a servant of the Lord (2 Corinthians 11:23), a servant of the church (Colossians 1:24-25), and a political ruler (Romans 13:4).
The New Testament presents service ministry as a mark of the whole church-that is, as normal for all disciples (Matthew 20:26-28; Luke 22:26-27). Jesus' teaching on the final judgment equates ministry with feeding the hungry, welcoming strangers, clothing the naked, and visiting the sick and imprisoned (Matthew 25:31-46). The entire New Testament emphasizes compassionate care for individuals' physical and spiritual needs as well as how we should give ourselves to meeting those needs. God equips us for service with various spiritual gifts. When we perform such service, we ultimately minister to Christ himself (Matthew 25:45).

ORIGIN OF THE OFFICE
There is little question that before the end of the first century the general term for service or ministry became a kind of title for a position or office in the church. That development evidently went through several stages.
Some biblical scholars emphasize a relationship between the hazzan of the Jewish synagogue and the Christian office of deacon. The hazzan opened and closed the synagogue doors, kept it clean, and handed out the books for reading. Jesus probably handed the scroll of Isaiah to such a person after finishing his reading (Luke 4:20).
Other New Testament scholars give considerable attention to the choosing of the seven (Acts 6:1-6); they see that action as a historical forerunner of a more developed structure (Philippians 1:1; 1 Timothy 3:8-13-the two specific references to an "office" of deacon). Luke devoted considerable attention in Acts to the selection of a new set of church leaders. Each apostle was already overworked with a variety of responsibilities. Therefore, the twelve apostles proposed a division of labor to ensure care for the Hellenist (Greek-speaking) widows in the church's daily distribution of food and alms. Seven men of good repute, full of the Spirit of God and of wisdom (Acts 6:3), subsequently became prominent in the Jerusalem congregation, doing works of charity and caring for physical needs.
Some scholars caution that the diaconate should not be exclusively linked with charitable works, since the Greek word used in Acts 6:2 is related to the word translated "ministry of the word" in verse 4. Those chosen to oversee the care for physical needs were people of spiritual stature. Stephen, for instance, "full of grace and power, did great wonders and signs" (Acts 6:8, RSV). Philip, appointed as one of the seven in Acts 6, "preached good news about the kingdom of God and the name of Jesus Christ" (Acts 8:12). Philip also baptized (Acts 6:38) and is referred to as an evangelist-one who proclaimed the good news of Christ (Acts 21:8).

DEACONS IN THE EARLY CHURCH
Those who cite Acts 6 as a preliminary stage of the office of deacon refer to the spread of the practice from the church in Jerusalem to the Gentile (non-Jewish) congregations sprouting elsewhere. Many churches probably took the appointing of "the Jerusalem seven" as a pattern to follow, some even adopting the number seven. In a letter of the third-century pope Cornelius, for example, the church of Rome was said to have maintained seven for the number of deacons.
By the time the church of Philippi received its instructions from the apostle Paul (about AD 62) and Timothy had Paul's first letter in hand, "deacon" had become a technical term referring to a specific office in the churches. In Philippians 1:1 Paul addressed the church in general and then added "with bishops and deacons." Some interpreters consider mentioning bishop and deacon as a clear establishment of two distinct groups within the larger church body, though no further description is given. Possibly the deacons of that congregation were responsible for collecting and then dispatching the offerings referred to (Philippians 4:14-18). However, he may have described elders.
In 1 Timothy 3:8-13 instructions are given about qualifications for the office of deacon. Although that is the most detailed treatment of the subject in the New Testament, it is actually quite sketchy. Most of the qualifications, dealing with personal character and behavior, are similar to those for a bishop. For instance, a deacon is to be truthful, monogamous, "not addicted to much wine," and a responsible parent. "The women likewise must be serious, not slanderers, but temperate, faithful in all things" (1 Timothy 3:11, RSV) may refer not to deacons' wives but to deaconesses. In any event, it is clear that women participated in the work of the diaconate.
In contrast to the office of bishop (1 Timothy 3:2), deacons are not described as providing teaching or hospitality. In fact, no mention is made of any functional qualifications to clarify deacons' or deaconesses' roles in the early church. The character qualifications listed are appropriate for those with monetary and administrative responsibilities (as Acts 6:1-6 suggests). Timothy is told that good deacons will not go unrewarded; not only will their faith increase, but also their good standing among those whom they serve (1 Timothy 3:13). Holding a position of leadership in the church is more honorable than being a business or community leader. In fact, serving the church Jesus loves is the highest honor.
The New Testament writings indicate that to be chosen as a deacon or deaconess is a high compliment and affirmation. Named as "deacons" were Timothy (1 Thessalonians 3:2; 1 Timothy 4:6), Tychicus (Colossians 4:7), Epaphras (Colossians 1:7), Paul (1 Corinthians 3:5)-and even Christ (Romans 15:8, "servant"). Biblical "deaconing" is not characterized by power and prominence but by service to others.
In imitation of Jesus' life, the deacon or deaconess followed the servant pattern. The Christian diaconate thus contrasted sharply with the prevailing Greek thought of service, which was considered unworthy of the dignity of free men. (The Greek philosopher Plato wrote, "How can man be happy when he has to serve someone?"). Once again, we see the radical nature of Jesus' teachings in a first-century world. Even today the idea of achieving greatness through serving others, being last in order to be first, runs contrary to popular opinion. To follow Christ's commands means being willing to see life his way and from his perspective. The most effective leaders are those who are first and foremost servants.
As the office of deacon became more firmly established, its duties could be defined as those of pastoral care. The poor and the sick received their service not only physically but also with instruction and consolation. The homes of church members became familiar territory to a deacon or deaconess. A pattern of visitation was established to discover and then meet the needs of the body of Christ, the church. Although that included the administration of funds, it went far beyond it. Those who served as deacons and deaconesses undoubtedly became symbols of loving care for the church in general.
The obvious variety present during the formative years makes fitting the office of deacon into the larger pattern of church order within the New Testament difficult. Some church historians conclude that as church structure developed, elders provided congregational leadership. Deacons assisted them, especially in social services and pastoral care. The late first and early second centuries witnessed a distinctive threefold ministry of deacons, elders (presbyters), and bishops. Bishops or "overseers" began to exercise authority over areas or groups of churches.

DEACONESSES
Where did women fit into the ministry of the early church? Paul's inclusion of references to women in ministry is striking when compared with the role of women in general in the first century. He commended Phoebe for her service in the church at Cenchrea, using the word "deacon" to describe her (Romans 16:1). He praised her as a "helper" (Romans 16:2), a word that denotes leadership qualities (compare to Romans 12:8; 1 Timothy 3:4-5). Some scholars have used that reference as an example of early development of the office of deaconess. Others have interpreted it in a nontechnical sense, meaning that Phoebe functioned in a general serving role and thus was worthy of recognition at Rome.
Whether "deacon" was used technically or descriptively, ministry for both women and men in the New Testament was patterned after the example of Jesus, who "came not to be served but to serve" (Mark 10:45). Because of the large number of female converts (Acts 5:14; Acts 17:4), women functioned in such areas of ministry as visitation, instruction in discipleship, and assistance in baptism. Deaconesses are mentioned in third-century documents as administering baptism to female converts.
Considering the rigid separation of the sexes in the Near East at that time, female participation in church ministry stands out in bold relief. A governor of Bithynia, Pliny the Younger (early second century), in his Correspondence with Trajan verified women officeholders in the church. Pliny also mentioned two deaconesses who were martyred for the cause of Christ.

ELDERS
The office of deacon differed from the office of elder. While deacons and deaconesses were chosen based on strong personal characteristics, elders obtained their position more through family ties or appointment. The role was adapted from a definite Jewish pattern in the Old Testament related to the tribal system (see Numbers 11:16-17; Deuteronomy 29:10). An elder exercised leadership and judicial functions by virtue of his position in the family, clan, or tribe; or by reason of personality, prowess, stature, or influence; or through a process of appointment and ordination.
Elders had several functions. For example, 1 Timothy 5:17 speaks of elders as involved in preaching and teaching; James 5:14 sees them involved in a healing ministry; 1 Peter 5:2 exhorts them to tend the flock. Thus, the prophets and teachers who led the church at Antioch (according to Acts 13:1-3) may well have been the elders of this community. The roots of the development of the presbytery (group of elders) in the New Testament and early church originate in Judaism and the Old Testament. However, the figure of the elder could also be found in the secular world surrounding ancient Israel and in the Greco-Roman world of the New Testament period.

IN THE OLD TESTAMENT
As stated, the elder, or the institution of elders, is closely linked with the tribal system. Tribes were composed of clans, and clans of large, extended family units. By virtue of age and function in a patriarchal society, the father of a family ruled. Age, as well as the wisdom and maturity, was undoubtedly the origin of the authority that these "elders" exercised. The heads of families ruled within their own clans, soon forming a council of elders. In time of war, each clan furnished representatives, led by a single chief.
Before the time of kings in Israel's history, local administration and judicial action was largely in the hands of those elders. During the Exodus from Egypt, Moses instructed the elders of Israel (heads of families) concerning the first Passover meal (Exodus 12:21-22). It was these elders who, in Exodus 18:12, met with Jethro, Moses' father-in-law, and from whose ranks were chosen worthy representatives to assist Moses in the interpretation of the law of God and the administration of justice (Exodus 18:13-23). Similarly, according to Numbers 11:16-17, God instructed Moses to select seventy men from among the elders of Israel to assist him in leadership of the people. In this latter account, the elders were marked by a special endowment of God's Spirit. In the former account the elders-chosen as co-administrators with Moses-were those known to be trustworthy.
A central function of elders was the administration of justice. They were the judges who sat "in the gate," the traditional courtroom of ancient villages and towns. Here they settled disputes and trials. They also discussed community affairs and made decisions (Genesis 23:10, 18; Job 29:7; Proverbs 24:7; Proverbs 31:23). The preservation and application of the law was clearly in the hands of elders who sat at the gate of the town (Deuteronomy 19:12; Deuteronomy 21:19). Ruth 4:1-12 provides an excellent description of such a process.
During the period of kings, local administration and judicial authority continued to be invested in councils of elders. At the end of Saul's reign, David sent messages and gifts to the elders of the towns of Judah (1 Samuel 30:26), obviously recognizing that his efficient rule would depend on their goodwill and allegiance. In the time of Jehu (2 Kings 10:5), we hear of elders in Samaria, side by side with a governor and master of the palace. To facilitate her plot against Naboth, Jezebel wrote instructions to the elders and nobles of Jezreel (1 Kings 21:8-11). Again, Josiah convened the elders of Judah and Jerusalem to hear the reading of the law and to enter with him into a new covenant of obedience (2 Kings 23:1). It is clear that the elders of Israel were responsible for the application of the law within their jurisdictions. Besides administrative and judicial functions, elders also assumed religious roles (Exodus 24:1, 9; Leviticus 4:14-15).
The institution of the elders survived the collapse of the royal institutions. Elders were present during the exile to foreign lands (Ezekiel 8:1; Ezekiel 14:1; Ezekiel 20:1-3) as well as after the return, as seen in Ezra 10:16.

IN JUDAISM OF THE NEW TESTAMENT PERIOD
The Christian office of elder stems from a very similar institution within Judaism. In the first three Gospels and in Acts there are numerous references to elders within the communal and religious life of Judaism. Generally they are mentioned together with one or more other groups (quoting the RSV): "elders and chief priests and scribes" (Matthew 16:21); "chief priests and elders of the people" (Matthew 21:23; Matthew 26:3, 47); "scribes and elders" (Matthew 26:41, 57); "chief priests and elders" (Matthew 27:1, 3, 12, 20); "rulers and elders and scribes" (Acts 4:5); "rulers of the people and elders" (Acts 4:8).
From these New Testament passages we cannot determine what exactly their functions were, or how they differed from rulers or scribes. However, the duties of Jewish elders are clearly described in the writings of Sanhedrin in the Mishnah (oral law), as well as in the community rulebooks of the Qumran Jewish religious community, discovered among the Dead Sea Scrolls.
Each Jewish community had its council of elders, who had general administrative oversight and represented the community in relations with Roman authorities. Their primary duty was judicial. They were custodians of the law and its traditional interpretations (see Matthew 15:2), and they were charged with both its enforcement and the punishment of offenders. The most important of these councils of elders was the Sanhedrin in Jerusalem, a group of seventy-one men who acted as the final court for the entire nation.

IN THE CHRISTIAN COMMUNITY
Since the primitive church eventually regarded itself as the new Israel (Matthew 21:43; Galatians 6:16), it is easy to see why it should gradually adopt the institution of elders. However, it is difficult to make out the order that prevailed in the first Christian communities because it varied according to place and time in both form and extent. Regardless, the presence and functioning of elders was part of the reality of early church life.
In Luke's account of the origin and spread of Christianity, the elders are already present in the church at Jerusalem. In Acts we see Christians at Antioch sending famine relief "to the elders [of the Judean churches] by Barnabas and Saul" (Acts 11:30). On their first missionary journey, Paul and Barnabas "appointed elders in every church" (Acts 14:23). Later, Paul and Barnabas were sent from Antioch to Jerusalem "to the apostles and elders" about the question of circumcision of Gentile Christians (Acts 15:2), and were "welcomed by the church, and the apostles, and the elders" (Acts 15:4), who gathered to hear the case and resolve the issue (Acts 15:6-23).
Who these elders were, and how they were chosen, we are not told. It seems possible to argue, on the basis of Jewish precedent, that age and prominence gave them the privilege of rendering special service within the community. Jews respected age, and the name "presbyter" (elder) was derived from Jewish usage. It is also possible that, like the appointment of "the seven" for special service by the laying on of hands (Acts 6:1-6), the apostles appointed the first elders in the Jerusalem church. Apparently they functioned in the Christian community in ways comparable to the elders in the Jewish communities and the Sanhedrin (Acts 11:30; Acts 15:2-6, 22-23; Acts 16:4; Acts 21:18).
Paul apparently continued the practice among the Gentile churches, though elders are not mentioned in the earliest Pauline writings. They are mentioned only in the Pastoral Letters (1 Timothy 5:17, 19; Titus 1:5). On his last journey to Jerusalem, Paul summoned the elders of the church at Ephesus to Miletus (Acts 20:17) to bid them farewell and to instruct them to be faithful in their task of overseeing and caring for the the church of God (Acts 20:28).
Although elders are not explicitly mentioned in Paul's early letters, they may have been among the leaders who presided over the congregations (Romans 12:8; 1 Thessalonians 5:12-13). Philippians 1:1 certainly reveals a definite stratification of leadership ("overseers and deacons") within a young Pauline congregation. And 1 Timothy 5:17, reflecting what is often considered a later phase in the development of church government, attributes the functions of preaching and teaching to the ruling elders. Further, that Christian elders exercised pastoral functions may be inferred from 1 Peter 5:1-5 and James 5:14.
There is one passage where we find a possible identification of an apostle (Peter) as being an elder: "I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ" (1 Peter 5:1, RSV). This text may indicate that elders were appointed and functioned as extensions of apostolic servanthood. Paul's practice of appointing elders in the churches before his departure may support such a suggestion. The fact that in the tradition of the later church the "elder" of 2 and 3 John was identified as the apostle John points in a similar direction.
Church government in the New Testament period was still relatively fluid, but the seeds for the later structures were surely planted. Whereas in the later church bishops and elders were clearly distinguished, the New Testament reflects an early period when these offices were virtually synonymous. In Paul's farewell speech at Miletus (Acts 20), addressed specifically to the Ephesian church elders (Acts 20:17), he tells them that the Holy Spirit has made them "overseers, to care for the church of God" (Acts 20:28). Whether "overseer" is used here in the later technical sense of bishop or the more general sense of guardian is not clear. However, in Titus 1:5-7, the elders of verse 5 are clearly the same persons as the bishops of verse 7. Again, the bishops of Philippians 1:1 are perhaps best understood as the elders appointed by Paul upon his leaving this mission station.
Based on Jewish precedent, the elders were probably central in the church. The overseers or bishops probably emerged out of the elders, one elder being appointed as overseer by the entire council of elders.