The Deaconry in the Early Church

The Church of the New Testament began to take form as an institution at the time of the outpouring of the Holy Ghost. The devil with all his might could not frustrate the work of God. On the contrary, the Apostles of Christ went forward, being filled with the Holy Spirit. The words spoken by them were accompanied by the irresistible power of the Holy Ghost. On the first day Satan sustained a great loss when about three thousand souls were gained for the kingdom of Christ. Afterwards there were added to the Church daily such as should be saved. In this way the Church received many living members. The face of the earth was visibly renewed. Before this such coldness and indifference prevailed that there was scarcely any feeling of love or compassion noticeable anymore. The “poor” were not even considered. People lived only for themselves and showed no regard to their neighbors.

With the coming of Pentecost, however, things became entirely different. The members of the early Christian Church were united in love to Christ and to one another. The latter is always the result of the former. The faith which they had received as a gift of God was not a dead faith, but a faith which manifested itself by its fruits. When God opens the heart, the purse will be opened too. When God glorifies His grace, one no longer says in his heart and by his actions: “Am I my brother’s keeper?”

Rev. Wm. C. Lamain, who died in November, 1984, was pastor of the First Netherlands Reformed Congregation of Grand Rapids, Michigan for 37 years. This is the second in a series of bimonthly articles dealing with the office of deaconry.

They who were converted to God on Pentecost lived in the midst of the confusion of a hostile world. By virtue of their union with Christ they were so closely attached to each other that as a result they banded together and associated together as brothers of one house. From that moment they were disposed to care for the poor, choosing at the same time to make use of the most suitable means for that purpose. It was so far from being a burden that they did the work joyfully. Love urged them on in the exercise of this care for the poor. It was not necessary for anyone to seek aid from the government, and no one had to beg. In the congregational gatherings everyone gave willingly, especially at the celebration of the Lord’s Supper, with the result that the office bearers (deacons) were able to make bountiful distribution. The care of the poor, in other words, originated with the church through the medium of the deacons, even though individual acts of charity were not lacking. Whatever the members of the congregation gave, they gave to the Lord, and whatever the poor received from the table of the Lord, they received from the Lord.

It is evident, of course, from the example of Ananias and Sapphira that the Church is imperfect in this world and always will remain so, and even in the most flourishing times events took place which were inimical to her welfare. There will always be chaff among the wheat. It is also true, however, that the Lord held close watch over His Church in those days and discovered the hein-ousness of sin forthwith, with the result that great fear came upon the congregation.

It was not long before these first manifestations of love began to wax cold; in fact, love itself became as cold as a stone. The time came when more than ever before was done for the Church, but it was not done from love as before. Instead it was done for reward. The poor could be provided for liberally, the sick were cared for, yes, even prisoners were set free because the Church purchased their release.

The Church did much indeed in the first century. Widows and orphans especially received a large share of attention. Orphans were taken into homes, especially those orphans whose parents died a martyr’s death, in order that they might be brought up in the nurture of the Lord. There were no hospitals in those days, consequently the sick were nursed in their own homes. Neither prisoners nor slaves were denied the help they needed.

The conversion of Constantine to Christianity proved also to be a great blessing to the poor. The Church was no longer compelled to perform its labors in secret, but was free to exercise herself as she saw fit. Because the State suffered a set-back and was now being persecuted, the Church enjoyed many privileges. The legal opinions of the Bishops were acknowledged by the State, the Church was assisted by the State in carrying out her obligations in the sphere of doctrine and life, and the Church was shown many tokens of favor, including many privileges as well as much wealth. A large portion of the goods which were devoted to pagan worship was alloted to her, and she received the right of possession as well as the right to receive a legation. Constantine went so far as to allot to the Church a portion of the grain which was distributed to the poor by the State. In this way the Church was in position to be a great blessing to many during the time of universal decline and impoverishment of the Roman empire. We must remember, however, that during the reign of Constantine things did not remain as they were. A period of decay was on its way.

When God glorifies His grace, one no longer says in his heart and by his actions: “Am I my brother’s keeper?”

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