This evening we continue our study through the Book of Acts and have concluded this portion of the Book of Acts that were revolved around Peter and there being suffering under some persecution by way of the religious leaders of the day. We saw just recently that they were gathered proclaiming the name of Christ and were then imprisoned and then miraculously freed and then brought before the same hedon where they were spared their lives by the grace of God that they may continue to preach and proclaim the Gospel. But this evening as we turn the page and we're the chapters so to speak to chapter 6 what I want you to see from this text tonight is that both elders and deacons are necessary to the care and ministry of the church. We see in our passage this evening some matters of polity if you will some things and some establishing of a particular office that we will consider that office being the diaconic.
Now we understand that elders are not deacons though our BCO does say that there is no diacma the elder does the ministry of the deacons but but deacons are not elders and elders are not deacons. They are two very distinct offices to which men are called and ordained and we turn to the source of the office of the deacon here in Acts chapter 6 and while the deacons as the office are properly referred to in reference in verse chapter 773 it's here that we find the beginnings of a need for men who serve differently than elders or apostles in this case. Again I remind you of the backdrop of Acts 6 that Pentecost has taken place and the church in Jerusalem has faced a wave of opposition that will shortly reach its fever pitch in the holy city. Soon we'll see Stephen here shown to be one of the servants raised up we'll see him preach a powerfully convicting sermon and so become the first recording martyr of church.
But despite opposition the church is growing exponentially we've seen that God has blessed his church and that the work of the spirit is to grant success where the gospel is preached. It's to bless the ministry of the word and prayer that is taking place. That God has in fact out poured his spirit and he has heard the prayers that the people for boldness and has so blessed them. And so here we find as the church grows that there's something like growing pains.
The larger the Jerusalem church becomes the greater her need. And so let's listen to see how these servants will later turn vegans ordained to show forth God's loving care and compassion and concern before I pray or before you read let's pray which pray with me. God we ask that you would open our eyes that we may see wondrous things from your word or that you would indeed open our eyes and unstuck our ears and live in our hearts and renew our minds and grant us a will, O Lord, that we might love you and honor you and seek you. Where give us hearts that return thanks and praise for your work within us and in our midst.
And we ask that you would do all these things for the Savior's son Jesus. And we pray this in his name. Amen. Since God's word beginning in Acts chapter 6 let's give you here.
Now in these days when the disciples were increasing in number a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the 12th sum in the full number of the disciples and said it is not right that we should give up preaching the word of God to serve Hades. Therefore brothers pick out from among you seven men of good repute full of the spirits and of wisdom whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.
And what they said and what they said pleased the whole gathering and they chose Stephen a man full of faith and of the Holy Spirit and Philip and Prochorus and Nichenore and Timon and Parmenis and Nicolaus a proselyte of Antioch. At least they set forth or set before the apostles and they prayed and laid their hands on them. And the word of God continued to increase. Now the number of disciples multiplied greatly in Jerusalem and a great many of the priests became obedient to the faith.
The grass withers and the flower falls. The word of God scans forever and ever. Thanks be. There is sometimes a tension in how churches minister to their people as an elder or as an elder as your pastor.
Sometimes we have to take the long view when it comes to ministry. Yes, there are times when immediate action must be taken and yes, there are times when hard decisions must be made or there's a tense need for shepherding. But typically when we talk about shepherding God's people we talk about a lifelong endeavor. And that's the nature of even sanctification.
Isn't it growing in grace and the likeness of Christ learning to love what Christ loves and to hate what Christ hates. And this takes time. And those of you who are seasoned in this room, who are saints, seasoned saints know of the lifelong endeavor that it is to be rooting out sin in your hearts. There's a reason why agricultural metaphors are so apt to describe the Christian life.
That's why it's fruit of the spirit and not like kudzu of the spirit. Fruit takes time to grow and we're called being in Florida. And when a deadly disease plagued Florida citrus trees, the only known cure was to uproot mature trees and plant new ones. And the citrus farmers in our church didn't know what to do because from seed to fruit to something like 10 years.
Maybe even six or seven if you planted a young tree. But can you imagine waiting 10 years for a crop? Sometimes the shepherding ministry of elders feels like that. But just like a farmer, elders don't twiddle their thumbs waiting for fruit to just appear.
They water and fertilize and they groom and they weave and they protect from animals who destroy their grows. But what's interesting from Act 6 is we see that there is a ministry with which the apostles and our due downstream elders are to be concerned with preaching and teaching and praying. And while preaching and teaching and praying does have present impact, think about your own experience with preaching and teaching and praying. It's probably a lot of the Bible you've yet to hear preached or taught.
Maybe a lot of the Bible you maybe have not even even read. You understand the shepherding ministry of the church, the teaching ministry of the church is not something we ever master. It's not as if we master the scriptures but we know the scriptures master us. And so it's a lifelong endeavor that has present impacts from time to time.
What we have here in Act 6 is the other side of that tension. Where most often elders emphasize the long term, deacons oftentimes emphasize the short term. So let's look to the origins of deacons here in Act 6. And let's see the problem facing the church.
That's our first point. The problem facing the church. The solution for the church and the effect for the benefit of the church. First the problem facing the church.
If you know or love anyone who's taught in a school with a high percentage especially of students from low income families. I'm sure they'll all agree that it's hard for a student to learn when they didn't have breakfast or they don't have lunch. When there's little to no access to food both Megan and I taught in situations where there's high percentages of students from low income families. And so we see that even in our midst and especially in public institutions serving breakfast and lunch in schools as more than just providing lunch but sometimes providing students some of the only food they may eat that day.
It can be seen as meeting a need. We might call students living in a low income family a vulnerable population. And when we look to the ancient world we might say the same as widows. A vulnerable population.
In ancient Rome there was no meals on wheels. There were no councils of aging. There weren't government programs that helped ensure mouths were fed and needs were met no Medicaid, no Medicare, no social security, no food stamps or SNAP. And to be a widow in the first century could very well be a death sentence in their society.
Especially with family who were either unwilling or unable to care for them. And yet from the beginning of the Bible specifically as we see expressed in Gods of all and rooted in his character it is revealed that widows and orphans were the object of God's care. And his compassion especially those without family to help care for them. And so ingrained in the Hebrew society was caring for those vulnerable persons that as time passed and the Hebrews were scattered in the diaspora.
The care for widows had been adopted by this time often locally by the synagogue. And so here in Jerusalem where Act 6 is taking place it could be very well be that the widows were returning to the great city in hopes that they might find some relief. I think Naomi and Ruth returning to Bethlehem. This means that there was likely an increased population of vulnerable people in Jerusalem and likewise an increase in need.
And so in these days of Judaism and the fledgling Christian church they were not so distinct as we would imagine them today. We've considered this already how there was still participation among Christians in Jewish prayer and various ministry. And there was probably lots of overlap between the young churches care and that found through synagogues and other Jewish ministry. But as the church was growing exponentially thousands upon thousands in a very short time frame there was a stress upon her ministry.
And oftentimes where there is stress upon a church cracks began to form. And so the problem here is really twofold. First there was a group of widows who were not receiving the care that they needed. And the preaching of the gospel is a glorious ministry.
The primary ministry through which God blesses and strengthens into his church. But there's also a physical need that we see. Verse 1 says that these particular widows were not receiving the daily distribution which may have been either food or funds. And I think this is really important for us to see because the church from its very inception had been concerned with showing mercy.
And with Branting Benevolence. If this is truly a continuation from the Hebrew ministry then we need to understand that this has much to say about God and who he is. Who never changes and who is the same yesterday, today and tomorrow. And at the core of this passage is a grand testimony to God's great compassion and care for the vulnerable and needy among us.
Among his people. It's not immediately clear where these widows were looking for assistance. Were they looking to the synagogue or were they looking to the church. It's not clear.
But regardless there was a need to which the apostles sought to address among these Christians. And not merely to fill their bellies for the sake of filling their bellies but to live as if God is truly compassionate. And to live as if God is indeed merciful. And so they want to show concern for their people because God shows concern for their people.
My question to you this evening and really piggybacks on our sermon from this morning. Do you believe that? Do you believe that God cares about our daily needs as he does the needs of our hearts and our souls. Sometimes we're tempted to put these two things at odds.
But what if they're compatible. What if they're both the expression of our glorious maker and redeemer who both provides and who saves. Sometimes I wonder if we've missed the forest for trees when it comes to helping meet people's needs. Sometimes I wonder if we don't put up roadblocks and add steps and establish guidelines for the point that we don't show anyone compassion.
For no one would ever meet our qualifications. Now don't get me wrong. Mercy ministry and stuffing out people's true needs can be a very complex thing. But that is the apostles response.
They took the plight of these widows seriously because they take God's compassion seriously. Do you? Church we won't single-handedly eradicate poverty. Redeemer especially won't.
We won't be able to provide a home for every orphan. We can't perpetually feed every hungry stomach. But does that mean that we shouldn't seek to be compassionate for God? It's providentially placed us.
That we can't have our head on a swivel in so effect our own spheres of influence where God has providentially placed us. Or put it another way just because we can't do everything doesn't mean we shouldn't do anything. Doesn't mean we shouldn't be doing something. Right there's a need and our compassion of God meets it.
And oftentimes you are the means to which he meets needs. Secondly this problem is more complex than merely being a logistical issue. You'll notice that Luke records a complaint from the Hellness to Rose against the Hebrews because their widows were being neglected. It seems that there is an implication here that at least it was perceived that there was favoritism taking place.
And there are issues of language and ethnic divisions and cultural distinctions at play. I want to notice that the apostles don't correct and they don't discipline here. It doesn't seem as if there is true discrimination at play. We don't have an indication that there was any withholding of aid and assistance to the Hellness widows.
But there may have been a perception of withholding. And anyway, you slide to the situation was revealing again cracks and fissures among cultural and ethnic lines in this Jerusalem Church. There in some ways is foreshadowing of the continuing challenge the Church will face as the words of Jesus come to face. The words of Jesus come to fruition.
As the Gospel goes from Judea and Jerusalem to Judea and Samaria to the end of the earth. What the Church is facing at its outset is disunity. And you see here how the physical needs of one group of individuals unaddressed and met has the potential of creating a massive rift among ethnic and cultural and linguistic lines. Friends Satan loves nothing more than the subtlety of taking what may very well be unintentional and making the offended party think it to be intentional.
Dismembering the Church, making God's people think it's the Hebrews versus the Gentiles or the Aramaic speakers versus the Greek speakers or those who adopted the cultures of Jerusalem synagogues under the influence of various seas and Sadducees versus those who have been influenced by synagogues out in the greater Roman Empire through the Diaspora. The Church doesn't take much for us to draw lines. It doesn't take much for us to hold grudges. It's easy to take an us versus them approach even in Church life.
And Satan loves it. And I want you to see from this passage is that there was a present need and a potential disaster brewing, one of the early challenges of the Church. Third, we see here the apostles role in the early Church is to preach and teach and they are unable to address the concerns that are raised. They're stretched thin with arguably more and more opportunity and responsibility to preach the Gospel and pray and to bring those coming to faith in Jerusalem into a greater understanding of who Christ is.
They're unable to take on this task. And yet you see and yet you need to see that this inability is not a matter of station. As if it's beneath the apostles to care for lives. We make sure that's clear from this passage.
When we read verse two, it is not right that we should give up preaching the Word of God as our tables. They're not making common about the quality of ministry. But they're emphasizing their own limitations and their own weaknesses. They can't be at all places at all times doing all things.
They're actually being driven to trust in the Lord in this situation. It may even be that there are others more gifted in this area than the apostles. The 12 were commissioned to preach and teach and pray and the Lord gifted them accordingly. Don't you think about this?
If I were to say, it is not right that I should come to your house and fix your plumbing. You should say yes in amen. You don't want me coming to your house to fix your plumbing. Or it is not right that I reach the items on the top shelf.
I have long since come to terms with the fact that I have to often ask a tall person for help at the grocery store. Hey, I don't have the skill to replace pipes. I don't have the height to reach things on the top shelf. I have my own limitations.
Elders have their own limitations. This is the backdrop to the origins of deacons. There was a great problem facing the church. These servants become the solution.
These servants become the solution. We've seen the problem. That was the solution. The apostles again proposed this solution.
Therefore brothers pick out from among you, seven men of good repute, full of the spirit and wisdom, and we will appoint to this duty. We will devote ourselves to pray and to the ministry of the word. They call upon the church to choose men who would provide for the hell in his widows and to serve them and help their needs. We can emphasize the nature of the origins of deacons enough that deacons are to be servants to God's people and act as part of God's provision and be the needs of God's people.
There is a division of labor here. My aim here, and really this is very sermon, is to make a statement. Deacons are vital to the ministry of the church. Deacons are vital to the ministry of the church because God has established this office.
It is an honorable thing to be picked and appointed to this duty as we find in Acts 6. Deacons are not the stepping stone to the office of elders, not at the elders of the major leagues and the deacons of the minor leagues. The diagon is not some proving ground for potential elders, but rather according to First Timothy, the home is the proving ground for elders. There is a common assumption among many Presbyterian churches again that the offices of the church function like Major League and Minor League Baseball.
Your minor league and your farm teams produce players that can be the national and most competitive level. Minor League players get called up to the Major League franchise. The Cubs look to the Pelicans in Myrtle Beach, or the Kansas City Royals look to the Columbia Fireflies. Understand that the church doesn't function this way as if deacons are the minor league and elders are the majors.
It is good and right for men to be called and ordained to serve where the Lord has gifted them. And while elders do have a calling to a unique place of authority in the church, I want you to notice that elders and deacons take the same vows in the PCA. Regardless of the office, these men take the same vows. Even in how our church is functioned, there is a mutual understanding and respect for the office to the point that we praise Jesus who is the head of the church.
And we should thank God that he has raised up men to the office of Deacon for his intention that as we are commanded to pray, give us this day our daily bread for some, deacons will be the means to which Christ fulfills this prayer. And so the two offices are distinct in what Acts 6 tells us is that's a good thing. I want you to see that the diaca is not the men's ministry of the church. Men are not by virtue of being a man and necessarily a good fit for being a Deacon.
And as you notice that they didn't really appoint men to the office, but men who were of good repute, the spirit and the wisdom who would devote themselves to the call and to be a certain of God's people. Those who were particularly gifted. The diaca is a spiritual office. The point of the first recorded martyr of the church is Stephen listed here as he proclaims the gospel and the Hebrews are hardened even to this message.
And the office of Deacon no less requires that you know your Bible and pray that you consider the glorious things of God and put them to practice in your life. I want you to see that Acts 6 elevates the office of Deacon. It doesn't lower the bar. So theachen's of the solution was the effect.
Our last point, the effect. The effect of this ministry that the word of God continued to increase. And the number of the disciples multiplied greatly in Jerusalem. And the great many of the priests became obedient to the faith.
Notice that a delineation of labors brings exponential growth. Because it's through the ministry of the word that God's people are strengthened. That lost sheep are brought into the fold. That the right preaching and teaching and praying God's word is God's divine church growth strategy.
And as the Lord provided away immediately for his provision of blessing to be known, it freed up the apostles and pastors and elders to devote themselves to a distinctly spiritual ministry. Consider the problems right of vulnerable people were hungry and in need. There was a brewing disunity among cultural and ethnic lines. And the apostles were most likely overwhelmed with the growing need to preach and teach in what God's answer.
He gave the church deacons. And so my question wanted them to you tonight is do you pray for your deacons? I hope you pray for your pastors and for your elders. But do you pray for your deacons?
Or are they on your mind and on your heart? Deacons, do you believe that your ministry matters and that God has called and ordained you to serve the church and to vote yourself to ministry in a very specific and particular way? Right, your ministry is no less than an elder but it is different. Both work together to bring about the blessing of the church of God's blessing to the church.
And elders are not deacons. Praise God for it. You see, God rose his church by his own methods. And it's a glorious thing in these opening chapters of the book of Acts to consider the means to which he establishes his church.
And the men who serve you are one of the means through preaching and teaching and praying and shepherding or sympathy and service. And he continues to establish us and to strengthen us. Right, you were called the qualifications before here. Right, therefore brothers, pick out from among you seven men of good repute, full of spirit and of wisdom.
Whom we will appoint to the student. Not only do the apostles definitely navigate the issue of threading cultural and linguistic barriers here, but they saw fit to lay out qualifications that were spiritual in nature. And this runs contrary to our worldly sensibilities. Right, if we were to build the diagonal dream team, if you will, it would consist of one CFO, one plumber.
I can't tell you how many times in my church ministry I've said. I just wish we had a plumber. One electrician, one general contractor, one web developer, and one owner of a landscape company. Right, notice the apostles didn't seem to hold in high regard worldly qualifications.
For worldly skill does not a deacon make. But rather, the academic ministry is spiritual in its essence. And so it's not merely budgets and buildings and grounds, but the diagonal work is spiritual work. In fact, I'd argue it's gloriously a spiritual work.
They are to major in compassion and wisdom, to be experts in that field, and so care for God's people, and for the church in a way that complements the session of the owners. I want to conclude with this. I want you to notice from this passage. There's another mention here of the effective ministry.
I think we should take this section together, but there appears to be this inclusion that many priests come to save in faith. And the word of God continued to increase. And the number of disciples multiplied greatly in Jerusalem. And the great many of the priests became obedient to faith.
I can't help but think that the Lord and his wisdom saw fit to reveal to Jerusalem that ministry which honors him is both word and deed. That priests who arguably were to represent the people and care for their spiritual needs and oversee perhaps even offerings and distributions or to have a hand in it. They see here in the church that they are taking care of their people. And the Lord often adorns the preaching of the gospel with the works of the saints.
And so let's not neglect it. Let us not disregard it. Let us give thanks to those men who serve us. We give thanks to God.
Excuse me. Let's thank the men who serve us as well. Let's give thanks to God for those men who serve us. And pray for your deacons.
I ask that you can start. God will continue to bless us even here ever during the ministry. But you pray with me.