Ministry of the Word, Ministry of the Table

Acts chapter 6 verses 1 to 7.

Acts 6:1–7

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 twelve summoned the full number of the disciples and said,

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.

But we will devote ourselves to prayer and to the ministry of the Word.

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 Nicanor, and Timon, and Parmenas, and Nicholas,

a proselyte of Antioch.

These they set before the apostles, and they prayed and laid their hands on them.

And the Word of God continued to increase,

and the number of the disciples multiplied greatly in Jerusalem.

And a great many of the priests became obedient to the faith.

This is God's holy and authoritative Word.

A pastor and Bible commentator, Kent Hughes,

tells the story of a certain Dallas church

that decided to split a number of years ago.

Each faction had filed a lawsuit against the other

to claim the church property as their own,

because they had a building.

A judge decided,

this is a secular court,

a judge decided that the matter had to be settled

by the denominational court.

And so they sent it back

to deal with it on their own.

And the denominational court assembled

to hear both sides of the case.

And the eventual losers in the case

withdrew and formed another church in the area.

And during the hearing,

it sadly came to light

that the conflict originated

during a church potluck,

when a certain elder received

a smaller slice of ham

than the child seated next to him.

I'm sure the small slice of ham

wasn't the only thing that caused the offense.

Likely, that ham was a petty expression

of the resentment and conflict

that was already brewing within the church.

But nonetheless,

that division brought dishonor to Christ

and discredited the church.

Sometimes,

when the smallest sparks

land on prideful hearts,

an unflattering comment overheard,

an invitation not received

or not responded to,

a service unnoticed or unrewarded,

even the smallest sparks

when they land on prideful hearts

can start wildfires

that burn down entire churches.

The apostles were facing

a potentially explosive situation

in Acts 6, verses 1-7

Acts 6:1–7

that threatened their gospel ministry,

but by responding humbly

to the complaint

and wisely diffusing the tension

between two factions,

they preserved the unity of the church.

The main point of this passage

is that the church grows

when the priority of prayer

and the ministry of the Word

is preserved.

First, let's talk about

the priority of prayer

and ministry of the Word

in verses 1-4,

and then about the necessity

of the ministry of the table

in verses 5-7.

It says in verse 1,

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.

We were just told,

if you remember,

in chapter 4,

verses 32-37,

that the early church

shared everything in common

within one another

so that there was not

a needy person among them

for as many as were owners

of lands or houses

sold them

and brought the proceeds

of what was sold

and laid it at the apostles' feet.

And it was distributed

to each as any had need.

So there was no one with need.

Just two chapters earlier.

Chapter 4, verses 34-35.

So what's happening here

in chapter 6?

Has the church's love

for one another

already grown cold?

No, that's not what's happening.

The answer is given

in verse 1.

Now, in these days,

when the disciples

were increasing in number.

That's the context

of this complaint.

It's not that the church

didn't have enough resources.

People were still giving

generously to the church.

It's that there's a gap

in their daily distribution

due to the growing number

of disciples.

It's an administration problem,

not a generosity problem

or a lack of love.

The word distribution

is a translation

of the Greek word

diakonia,

from which we get

the English word

diakonite and deacon.

The word means

service or ministry.

But depending on the context

in which it is used,

it can refer more specifically

to table ministry,

waiting on tables,

as it does here.

In Luke chapter 10, verse 40,

Luke 10:40

the same word is used

to describe Martha,

who was distracted

with much serving,

serving, being hospitable,

hosting Jesus and his apostles.

Later in Acts 11, 29,

and 12, 25,

the same word is used

to refer to the financial aid,

the relief that the church

in Antioch collect

and then deliver to

the church in Jerusalem

affected by famine.

So we could characterize this

as a diakonal ministry.

And in this particular context,

this ministry or service

referred to the distribution

of food among widows.

We know that from verse 2,

where the apostles speak

of serving tables.

So they're talking literally

about getting food out

to the widows.

The fact that this was

a daily distribution,

I think, also confirms this.

If they were giving out

allowances of money,

they could do that

on a weekly basis

or even a monthly basis.

But it's because

they're giving out

perishable food,

they have to do it

on a daily basis.

1 Timothy 5, 3 to 16,

provide detailed instruction

on how to care for widows

in the church,

and they were likely

following these principles.

Among other things,

in 1 Timothy 5,

it says that for a widow

to receive care

from the church

and to be enrolled

in the list

for the distribution

of food,

she must be,

quote, truly a widow

left all alone,

who has set her hope

on God

and continues in supplications

and prayers

night and day.

So this means

she must not have relatives

who can take care of her.

If she does have relatives,

the responsibility

for her care

falls on them.

And Paul says,

quote,

let the church

not be burdened

so that it may care

for those who are

truly widows.

So that gives you

a sense of what

this ministry

of daily distribution

of food to the widows

in the church

was like.

So these widows

who are in need

have no biological family

to care for them,

only their spiritual family.

And remember,

this is a time

when women

could not readily work.

So the widows

getting neglected

in the daily distribution

is quite a serious problem.

This is literally

their lifeline.

In particular,

it was the Hellenist widows

who were being neglected.

Verse 1 says,

a complaint by the Hellenists

arose against the Hebrews

because their widows

were being neglected

in the daily distribution.

The Hebrew widows

were not being neglected.

It was the Hellenist widows

that were being neglected.

Hellenists does not refer

to Greeks or Gentiles.

There are different

Greek words for those.

It rather refers

to Greek-speaking Jews,

Grecian Jews,

Jews who have been Hellenized,

possibly people

from the Jewish diaspora

who after living

in other Greek cities

for a time

decided to return to Jerusalem

to live among fellow Jews.

Hebrews, on the other hand,

refers to Aramaic-speaking Jews,

their native tongue.

At this point in the life

of the church in Jerusalem,

the vast majority

of converts were Jewish.

The Gentile mission

really hadn't taken off

by this point,

so there is no ethnic division

here between the Hellenists

and the Hebrews.

However, there is a cultural

and linguistic difference

between them.

In a similar way,

there would be between

a Chinese international

living in the U.S.

and Chinese American

who is politically

and culturally Americanized.

They share a common ethnicity,

but linguistically

and culturally,

there is a significant difference.

This fills out the picture

a little bit more.

The Hebrew Jewish Christians

and Hellenist Jewish Christians

in the first century

were likely less well-connected

relationally,

even if for no other reason

than this cultural

and linguistic barriers.

And as the church grew exponentially

from 3,000 in chapter 2, verse 41,

to 5,000 in chapter 4, verse 4,

to more converts than ever before

in Acts 5, verse 14,

Acts 5:14

the daily distribution of food

to widows became increasingly complex

as an administrative task.

And cracks were beginning to appear.

And the first people

to fall through those cracks

were the least connected people

of the minority Hellenist widows

because the apostles

and others who were put in charge

of the distribution

were Hebrews.

Thankfully,

these Hellenist widows

had brothers and sisters

in the church,

fellow Hellenists,

who were willing to speak up for them.

And they brought a complaint

against the Hebrews

that their widows

were being neglected

in the daily distribution.

Recall from chapter 4,

verses 32 to 37,

that it was the apostles themselves

who were ultimately in charge

of distributing the proceeds

that people generously laid

at their feet.

So they could have tried

to save face

by being defensive

or denying that the problem exists,

but they don't respond that way.

They humbly acknowledge

that there is a problem,

that they did miss something,

that the Hellenist widows

have been overlooked.

So verse 2 says

that the twelve summoned

the full number

of the disciples.

They bring the whole church together

to address this issue.

So there's a secondary lesson here

on Christian leadership as well,

that leadership requires humility,

a recognition that we are weak,

fallible, and sinful people,

and therefore need constructive

criticism and feedback.

It also requires faith

to be a leader,

to trust that God uses such criticism

to sanctify and strengthen us

in our ministries.

The apostles did not view themselves

with such self-importance

and self-satisfaction

to be above error or criticism.

So they humbly acknowledge

that the Hellenist widows

have been overlooked.

Likewise, Christian leaders,

and if you are in leadership positions

anywhere,

you should be quick

to confess sins

and admit failures,

such as breakdowns

in communication

and oversight as here.

But the neglect

of the Hellenist widows

is not the only problem

that the apostles see.

they foresee another problem.

And they say this in verse 2,

it is not right

that we should give up

preaching the Word of God

to serve tables.

In other words,

being in charge

of the daily distribution of food

is now a full-time job.

And we cannot do this job well

without neglecting

the preaching of the Word.

because it takes time

to teach

and it takes time

to prepare to teach.

And it is not right,

they say,

to neglect the preaching

of the Word

to serve tables.

In fact,

it is not right

for any other reason

for that matter

to neglect

the preaching of the Word.

The phrase,

it is not right,

is literally,

it is not pleasing.

But this is not

an expression

of personal preference

by the apostles.

Well,

ministering tables

is beneath our dignity

as the twelve apostles.

That's not what

they're saying at all.

Given the explicit commission

that they had received

from the Lord Jesus

earlier in Acts 1a

to be His witnesses,

to bear witness

to the life,

death,

and resurrection

and ascension of Jesus

for the salvation

of all of God's people,

the apostles likely mean

that neglecting

the ministry of the Word

to minister tables

is an unacceptable solution

because it is

displeasing to God,

to their Lord and Savior.

Humans are bodily beings,

so providing for our bodily needs

is important.

But we are not merely bodies,

we are souls

destined for eternity.

For this reason,

it is imperative

that we proclaim

the person and work of Jesus

who alone can save us.

for whoever would save his life

will lose it,

but whoever loses his life

for my sake

and the gospels

will save it.

For what does it profit a man

to gain the whole world

and forfeit his soul?

For what can a man give

in return for his soul?

It's therefore nearsighted

to care for the people's temporal needs

while neglecting their eternal needs.

There's so much wisdom

in the apostles' response

because we are human beings,

we are finite,

and we have inherent limitations

of time

as well as physical

and emotional energy.

For this reason,

every time we choose

to do something,

we are also,

by default,

choosing not to do something.

because we can't do everything.

And that requires prioritization.

The apostles were faced

with the dilemma

either the daily distribution

of bread

was going to be neglected

or proclaiming the word of God,

the bread of life,

was going to be neglected.

And they conclude

that it is not right

that we should give up

preaching the word of God

to serve tables.

This statement does not mean

that providing food

for the church's widows

is unimportant.

The apostles' following actions

show that they thought

that it was very important.

In Galatians 2, verse 10,

Galatians 2:10

Paul says that

when the twelve first gave him

and Barnabas

the right hand of fellowship

and encouraged them

to go and preach the gospel

to the Gentiles,

they specifically,

the apostles,

asked Paul and Barnabas,

asked them to remember the poor,

the very thing

that Paul was eager to do.

So the apostles

clearly believed

in the importance

of caring

for needy members

of the church.

But even when you're faced

with important things to do,

not all things

are equally important.

Nevertheless,

even when confronted

with the pressure

of genuine ministerial need,

a need that requires people

who have good reputations

and are full of the Spirit

and of wisdom,

to meet,

the apostles stand firm

on the ground

that no matter what,

preaching the Word of God

must not be neglected.

John Piper writes in his book,

Brothers, We Are Not Professionals,

quote,

most interruptions

and most of our busyness

are ministry-related,

not worldly.

The great threat

to our prayer

and our meditation

on the Word of God

is good ministry activity.

The apostles

are not being asked here

to organize

a Fortnite video game

tournament for the church.

They're being asked

to provide

for Hellenist widows

who have no food to eat.

And even then,

they insist

that they must attend

to the ministry

of the Word.

This reveals

the utmost priority

of the ministry

of the Word.

Apostle Paul

adjured his protege

Timothy

in 2 Timothy 4, 1-2,

I charge you

in the presence

of God

and of Christ Jesus

who is to judge

the living and the dead

and by His appearing

in His kingdom

preach the Word.

It's difficult

to imagine

a more solemn charge

except that this charge

is still intensified

by what preceded it

in 2 Timothy 3, 16-17

that the sacred writings

are able to make you

wise for salvation

through faith

in Jesus Christ.

All Scripture

is breathed out by God

and is profitable

for teaching,

for reproof,

for correction

and for training

in righteousness

that the man of God

may be complete,

equipped for every good work.

Unless you preach the Word,

unless we share

the ministry of the Word,

people will not be made wise

for salvation

through faith in Jesus Christ.

Unless the Word is ministered,

the church will not be complete,

equipped for every good work.

It's no wonder then

that Charles Spurgeon

described the pulpit

as the thermopylae

of Christendom,

the place where the fight

will be lost or won

because it is the chief means

by which people's souls

are fed.

However,

the ministry of the Word

doesn't refer

only to

the formal preaching

of God's Word

during corporate worship.

worship.

The word preaching

in verse 2

is actually not there

in the original Greek text.

It simply says

it is not right

that we should give up

the Word of God

to serve tables.

As we see throughout Acts,

the apostles ministered

the Word of God

to people

in various contexts.

Yes,

definitely in the corporate context,

but also in private context

in people's homes.

So this refers

not only to

the preaching of the Word,

but also to

the ministry of the Word

in personal ministry,

counseling.

As a church,

we have many opportunities

for good ministries.

Many.

But we must never forget

to prioritize

the ministry of the Word.

We must together ensure

that the proclamation

of the gospel

of Jesus Christ

continues unbroken.

And it is by remembering

that priority

that we avoid

the mistake of Martha

in Luke 10,

38 to 42,

when she was distracted

with much serving,

while Mary sat

at the Lord's feet

to listen to the Word.

So faced with

the necessary work

of ministering the table

and the essential work

of ministering the Word,

the apostles decide

to delegate

the ministry of the table.

In verse 3,

it says,

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.

There are helpful

secondary lessons

in this verse

on church governance

and structure as well.

The apostles wisely

involve the rest

of the congregation

in this selection,

since they presumably

do not know everyone

in the congregation

equally well.

Notice the insightful

interplay between

church leaders

and the church.

The brothers,

it says,

the brothers,

the church,

pick out from among them

seven men of good repute,

full of the Spirit

and of wisdom,

whom we,

the apostles,

will appoint

to this duty.

So the apostles

provide leadership

by delineating

the criteria

that the men

chosen for this

responsibility

must meet.

then the selection

is left

to the congregation.

It only mentions

brothers and not

sisters because

the men likely

represented their

respective households

in this decision.

And finally,

the actual appointment

or the authorization

is done by

the apostles themselves.

Biblical church

polity or governance

should incorporate

these dynamics,

this interplay

between church members

and church leaders.

Let's look a little

more closely

at the qualifications

of these men

that will be chosen

for this duty.

They must be

of good repute,

full of the Spirit

and of wisdom.

First,

why is good reputation

important?

Because if the officers

of the church

have a bad reputation

among their communities

and among unbelievers

in particular

due to their,

it brings disrepute

to the church.

Of course,

good Christians

can have bad reputation

among unbelievers

because of their faithfulness,

but that's not what

this is talking about.

If a Christian

is known

as irresponsible

or lazy

in the workplace,

or if a person

is known

as a drunkard,

or as being domineering

or abusive

in the home,

or if a person

is known

for selfishly

taking advantage

of his neighbors,

or if a person

is known

as a philanderer

who has been

in serial divorces

and marriages,

unfaithful,

then such people

should not serve

as church officers.

They must be

of good repute.

Second,

they must be

full of the Spirit

and of wisdom.

In order to be useful

in Christian service,

one must be

full of the Spirit

because without

the enabling

and empowering

work of the Spirit,

our ministries

are ineffectual.

If we serve

out of our own

fullness,

out of our own

determination

and intelligence

and willpower

and strength,

we will very soon

run out of gas

and run on fumes.

similarly,

they must be

full of wisdom

because caring

for needy folks

in the church

requires wisdom

so that they might

take care,

they might have

tact and sensitivity

in ministering to them

so that the right

kind of help

can be given

in right proportion

at the right time,

considering the

complexities of each

person's life

and relationships.

ministering in the

church requires

wisdom from above,

wisdom from God.

And so this is

the solution

proposed by the

apostles,

appointing seven

men of good repute,

full of the Spirit

and of wisdom

to take charge

of the daily

distribution.

But,

the apostles

continue in verse 4,

we will devote

ourselves to prayer

and to the ministry

of the Word.

It's interesting

that in verse 3,

the apostles only

mentioned preaching

the Word of God

or the Word of God,

but then here

they mention both

prayer and the

ministry of the Word.

This is because

the effective

ministry of the Word

and prayer

are inseparable.

This is now

the third time

in the book of Acts

that we are told

of Christians

being devoted

to prayer.

Acts chapter 1,

Acts 1:14

verse 14,

these with one

accord were

devoting themselves

to prayer.

Acts chapter 2,

Acts 2:40

verse 40,

they devoted

themselves to,

among other things,

the prayers.

Acts 6,

Acts 6:4

verse 4,

we will devote

ourselves to prayer

and the ministry

of the Word.

Pastor Leonard

Ravenhill

puts it provocatively

in his book,

Why Revival Tarries.

Quote,

No man is greater

than his prayer life.

The pastor

who is not praying

is playing.

The people

who are not praying

are straying.

The pulpit

can be a shop window

to display

one's talents.

The prayer closet

allows no showing off.

People could preach

for selfish motives,

but no one's going

to go into a closet

where no one is looking

to pray unless they

mean it,

unless they believe it.

It's possible

for preachers

of God's Word

to leverage

their biblical knowledge

and speaking skills

and effective branding

and charismatic personality

to gain a following

and make a name

for themselves

without,

for one moment,

depending on the power

of the Holy Spirit

in prayer.

But that kind

of ministry

is like

a growing apple tree

that is tall

and full of leaves

and yet year

after year

it fails

to produce fruit

due to lack

of cross-pollination.

Unless the wind

of the Spirit

blows upon that tree,

it will never

bear fruit.

in Andrew Bonar

of Puritan

Ministers'

Journal,

there are many

entries that speak

of the connection

between power

in preaching

and prayer.

July 16,

1842,

I feel that

unless the soul

be saturated

with prayer

and faith,

little good

may be expected

from preaching.

August 4,

1842,

past six hours

today in the church

in prayer

and scripture reading,

confessing sin

and seeking blessing

for myself

and the parish.

February 22,

1846,

God will not

let me preach

with power

when I am not

much in Him.

More than ever

do I feel

that I should be

as much

an intercessor

as a preacher

of the Word.

June 4,

1848,

it is praying

much

that makes

preaching felt.

December 29,

1849,

my chief desire

should be

to be a man

of prayer

for there is

no want

of speaking

and writing

and preaching

and teaching

and warning

but there is

need of the Holy Spirit

to make all this

effectual.

May 12,

1888,

look at how much

time has passed

and yet he is

writing the same

things.

Found time

to give the whole

of this day

entirely to prayer

and meditation.

There will be

fruit of it

to me

and my people.

This is why

the apostles

say in verse 4,

we will devote

ourselves

to prayer

and to the ministry

of the Word.

To devote

oneself to something

means to stick

to it,

to pay attention

to it,

to be faithful

to it,

to persevere

in it over

many years

no matter

how hard

it may be

to persevere

in it,

to be busily

engaged in

something.

The pastor's

primary task

is not only

to preach

but it's also

to pray

because truly

the time spent

in our own

strength

ministering

is never

as well spent

as time spent

seeking God's

strength for our

ministry in prayer.

As it says

in 1 Samuel 12

23,

ask for me,

far be it

from me

that I should

sin against

the Lord

by ceasing

to pray

for you.

The ministers

of the Word

must be devoted

to prayer

and as we try

to raise up

people to be

elders in our

church,

that's what we

should look for.

Prayer from them.

That's the priority

of prayer

in the ministry

of the Word.

Let's now look

at the necessity

of the ministry

of the table

in verses 5 to 7.

It says in verse 5,

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 Nicanor,

and Timon,

and Parmenas,

and Nicholas,

a proselyte of Antioch.

In verse 2,

the apostles said

it is not right,

or literally,

it is not pleasing

to neglect the preaching

of the Word

to serve tables.

But now it says

in verse 5,

what they said

pleased the whole

gathering.

The church found

a way to reconcile

those two priorities,

to preserve both

of those priorities,

to minister to

the needy widows

without neglecting

the ministry

of the Word.

And that's the kind

of satisfactory solution

that local churches

should seek

when faced

with decisions

regarding ministry

prioritization,

when they're faced

with important things,

necessary things

that the church

must do.

The first of the

seven men named

is Stephen.

All seven men

presumably meet

the qualifications

of verse 3,

of being of good repute

and full of the Spirit

and of wisdom.

But verse 5

singles out Stephen

as a man

full of faith

and of the Holy Spirit.

This introduction

sets Stephen up

for the prominent role

that he will have

in the following passages.

Philip is mentioned here

and again later

in chapter 21,

verse 8.

He's called the evangelist,

one of the seven

in chapter 21.

He's the evangelist

who is instrumental

in bringing the gospel

to Samaria

in chapter 8.

He is the one

through whose ministry

the Ethiopian eunuch

is converted

in chapter 8 as well.

Nicholas,

who is mentioned

last on this list,

is described

as a proselyte

of Antioch.

That means he was

a Gentile

who converted

to Judaism

and eventually

to Christianity.

So the fact

that he is singled out

as a proselyte

means that the other

six men

were born Jews.

We don't know

much details

about the other men

mentioned,

but what is notable

is that all the men,

all of the seven people

appointed for this task

have Greek

and not Hebrew names,

which suggests

that they were likely

all Hellenist Jews,

with the exception

of Nicholas,

who was a converted Jew,

proselyte,

Gentile proselyte.

This is a brilliant solution

to the initial problem

that they had.

Since the Greek-speaking widows

were falling through the cracks

by appointing leaders

who know them

and can speak to them

in their native tongue

to ensure

that the underrepresented

minority in the church

is not neglected.

Verse 6 says,

These they set

before the apostles,

and they prayed

and laid their hands

on them.

In the book of Acts,

the laying on of hands

is frequently associated

with the impartation

of the Holy Spirit.

Probably for that reason,

later in Acts chapter 13,

Acts 13:3

verse 3,

when the church in Antioch

is commissioning Paul

and Barnabas out

on a missionary journey,

they lay their hands

on them

and then send them off.

Similarly,

in the pastoral epistles,

for example,

in 1 Timothy chapter 4,

1 Timothy 4:14

verse 14,

and chapter 5,

verse 22,

the laying on of hands

is used as shorthand

for the ordination

of elders.

So when the apostles

pray for these seven men

and lay their hands

on them,

they are commissioning them

for an official task,

recognizing their role

and ministry publicly

for the church to see

and investing them

with authority

peculiar to their work

so that they might

execute their charge.

the apostles were not

self-important people

who believed

that nothing will be done

to their satisfaction

if they don't do it

all themselves.

They readily

ceded authority

in certain areas

for the upbuilding

of the church.

So in this passage,

at this stage

of the church's life,

we see the twelve,

and we see the seven,

and we see the full number

of the disciples

in verse 2.

That's kind of the structure

that they have

at this moment

in the church's life.

There's no mention

of the offices

of elders

and deacons

in this passage.

They have not yet

been formalized.

However,

we do see here

the structure

and organization

of the church

beginning to take shape.

The twelve

are given

to the ministry

of the word

and their responsibilities

correspond well

to the ministry

of elders.

1 Timothy 3,

1 Timothy 3:2

verse 2,

says that the elders

must be able

to teach.

1 Timothy 5, 17,

speaks of elders

who labor

in preaching

and teaching.

So the seven

were given

to the ministry

of the table

and their responsibilities

correspond well

to the ministry

of deacons.

who are not required

to be able

to teach the faith

but are instead

required to hold

the faith

with a clear conscience

in 1 Timothy 3, 9.

3, verse 9.

The seven's role

is not yet set in stone

and later in Acts

it does seem like

some of them

take on more

of an elder-like role

especially among

the Greek-speaking population.

For example,

we see Stephen

preaching Christ

throughout the Greek-speaking

synagogues

of Jerusalem

in Acts 6, 9.

However,

the dominant usage

of the word deacon

in its various forms

throughout Scripture

as well as

the later formalization

of the office

of deacons

and their ministry

evidenced

throughout church history

suggests that

diaconal ministry

of the table

comprises any

ministry of service

that meets

the temporal,

physical needs

of the church

in order to relieve

and release

the elders

for prayer

and the ministry

of the word.

Matthew 25, verse 44

Matthew 25:44

encapsulates

what this ministry

of service

might entail.

It speaks of

the ministry,

ministering to people,

to a person

who is hungry

or thirsty

or a stranger

or naked

or sick

or in prison.

The diaconal ministry

entails such things

as feeding the hungry,

housing the stranger

or visitor,

clothing the naked,

caring for the sick,

and visiting

the imprisoned members,

hopefully due to persecution

and not for some

criminal behavior

of the church family.

this doesn't mean

that elders

care only

about people's

spiritual needs

and deacons

care only

about people's

physical needs.

Of course,

the elders and deacons

both care for both,

but there's a

differentiation of roles

so that neither

is neglected.

And when the deacons

of the church

effectively discharge

their duties,

the priority of prayer

and the ministry

of the word

in the church

is preserved

and the church

grows as a result

of their humble service.

It says in verse 7,

And the word of God

continued to increase

and a number

of the disciples

multiplied greatly

in Jerusalem

and a great many

of the priests

became obedient

to the faith.

The initial problem

of neglected widows

in the distribution

stemmed from

the church's growth

and the appointment

of the seven

allows that growth

to continue.

the word of God

continued to increase

because the apostles

ensured that the word

of God

is not neglected.

So then,

deacons

are exemplary

members of the church

who love

the word of God.

They serve

so that the word

of God

might not be neglected.

they serve

because they love

to see the word

of God

increasing.

If the eldership

is like

a quarterback

on a football team,

the deaconship

is like the offensive line

that defends

the quarterback

so that he doesn't

get pummeled

to the ground

and so that he has

the time

and space

to throw

the football forward.

forward.

The football

cannot advance

without either.

Can't help

but think about

the last Super Bowl

as I'm talking

about this.

If you saw,

you know exactly

what I'm talking

about.

a great quarterback

being helpless,

totally being unable

to do anything

because he's just

getting beaten

down to the ground

every single time.

No time and space

to throw the ball

anywhere.

Likewise,

it's when

both the elders

and deacons

are faithfully

ministering

that word of God,

that faithfully

ministering

and discharging

their duties

that the word of God

continues to increase

and the number

of the disciples

multiply greatly.

That's a wonderful

expression.

The word of God

continues to increase.

It personifies

the word of God

as if it's

a living thing,

like a seed

that is planted

and continues

to grow.

That's because

the word of God

is living

and active.

Luke uses

this expression

again and again

throughout Acts.

It says in Acts 12,

13,

but the word of God

increased and multiplied.

Acts 19, 20,

the word of the Lord

continued to increase

and prevail

mightily.

It's almost as if

the word of God

itself has agency.

Because as Paul says

in 1 Corinthians 1, 18,

the word of the cross

is folly

to those

who are perishing,

but to us

who are being saved,

it is the power

of God.

The word of God

declares

that Jesus' death

and resurrection

on behalf

of death

and damnation

deserving sinners

brings forgiveness

to debtors.

It brings restoration

to rebels.

It brings adoption

to orphans

into the family

of God.

It's because

of that gospel

that is so precious

to us

that we cherish,

without which

there is no salvation

for anyone

in this world,

that we must

preserve

that priority.

Lord.

We're not appointing

our deacons today.

We had planned

on doing that today,

but for logistical reasons

we've delayed it,

but you can be praying

for our deacon candidates

whom we will appoint,

Lord willing,

on June 8th.

Let's get to work together

in proclaiming the word

as a church

and preserving

its priority

in our church.

so we might be

faithful witnesses

of Jesus Christ.

Heavenly Father,

we acknowledge

that we cannot do this

without your help.

We are so prone

to wonder,

to be distracted.

We need you

to help us

to have

an eternal mindset

of biblical priority.

Lord,

we need

humble men

and women

to be raised up

to serve,

to preserve

the priority

of prayer

and ministry

of the word.

Help us

to be a church

that is devoted

to the apostles' teaching

and to the prayers

and to the fellowship

and to the breaking

of bread.

Make us,

Lord,

devoted

to these precious things.

In Jesus' name we pray.

Amen.