Written by Forrest L. Marion |
Friday, November 26, 2021
Keep in mind that by this time the Jerusalem church probably numbered between fourteen and eighteen thousand. As the church grew, new men were needed to continue doing what the elders had been handling, that is, if the elders were to continue to focus on the Word and prayer. The deacons took up three duties that formerly had been done by the elders: the administration of the church, the resources of the church, and the mercy ministry of the church. The reason deacons are to be ordained is because they perform roles the elders formerly did. One very practical tip Reeder gave to elders and sessions was this: try not to redo the work of the diaconate.

On a beautiful, crisp Saturday in October, Southeast Alabama Presbytery (SEAL) deacons held a half-day conference focused on deacons and their biblical role in the church. Hosted at Eastwood PCA in Montgomery – strategically, on a “bye” week for Auburn football – about 40 men attended, mostly deacons from several Presbyterian Church in America (PCA) churches plus several teaching elders (TE) and ruling elders (RE). The conference organizer, Montgomery attorney and Eastwood deacon Samuel McLure opened the event by remarking that, as far as anyone knew, this was the first-ever SEAL presbytery gathering to focus on deacons and their role.
Mr. McLure provided handouts of an 1859 article in The Southern Presbyterian Review by the Rev. James B. Ramsay that addressed “The Deaconship.” One of Ramsay’s excellent thoughts was, “A man cannot be a Christian without seeking to assist, comfort and elevate, all that are Christ’s, to the extent of their wants and his ability.” The Apostle Paul gave considerable attention to the taking up of collections and their proper distribution to the poor of the churches he ministered to, Ramsay pointed out. The Virginia pastor argued that the deacon “as a distinct officer” is to have charge of that important, “distinct function of the church.”[1]
Following the welcome and introduction, TE Jere Scott Bradshaw of Covenant PCA (Auburn, Ala.), preached a sermon from Acts 6-7 on the life and ministry of Stephen, one of the seven men full-of-the-Spirit and wisdom chosen to serve the Jerusalem church as a deacon, thereby enabling the elders to focus on prayer and the ministry of the Word. Pastor Bradshaw had three main teaching points: the character of the deacon, the confidence of the deacon, and the incompetence of the deacon.
The writer of Acts, the apostle Luke, relates that Stephen’s character was marked by grace and power, wisdom and evidence of the Spirit, and tenacity in the message of grace in Jesus Christ. Stephen’s confidence was reflected in his message, “one of the greatest speeches in the history of the world,” as Bradshaw said. Stephen emphasized to his audience that God was not confined to Israel. But the problem his audience faced was not one of the distribution of bread or of church resources; rather, it was the defilement of sin. His audience needed a new creation, a new birth, a new LORD, a new witness. Stephen courageously pointed them toward Jesus Christ, the one who fulfills all that the scriptures had led God’s covenant people to anticipate. Yet Stephen was unable to bring about their change of heart. Pastor Bradshaw observed that, like the elder, the deacon is utterly incapable of bringing about change in another’s heart; only the True Deacon, Jesus Christ, is competent to change the heart. Connecting with the biblical account of Stephen’s death, Bradshaw reminded the men that it was this True Deacon who changed the murderous Saul into the Apostle Paul.
Pastor Bradshaw continued, “Dear brother, you will be utterly incompetent in your service as a deacon.” Your service often will go unnoticed; it will receive unmerited criticism; it will be ineffective in bringing about lasting change in people. “And, beloved, this is the joy of being an officer in the church” (both elder and deacon). Because we, as mere men, are unable to produce transformation – neither in ourselves nor others – we must look to Jesus Christ. Deacons must live for the approval of only one voice . . . the Glorious God, who says, “Well done, good and faithful servant. . . .” Jere Scott Bradshaw closed with these words to deacons: “May you rest and work in the power of the Holy Spirit as you manifest the gospel of grace in acts of mercy.” “Then,” added Bradshaw, “you will truly be serving ‘with much advantage.’”
Bradshaw’s closing remarks played into the title and theme of the conference, taken from the PCA’s Book of Church Order, section 9-6: “The deacons may, with much advantage, hold conference from time to time for the discussion of the interests committed to them” (emphasis added).
Following the sermon, the group watched a recorded interview that Sam McLure had conducted with Pastor Harry Reeder of Briarwood PCA (Birmingham, Ala.), specifically for this conference. Pastor Reeder encouraged the men to be concerned with “church health” rather than “church growth.” Normally, a healthy church will also grow numerically. In some churches, however, he noted, the pastor is doing the work of the elders, the elders are doing the work of the deacons, and the deacons are “just doing some work.” Focusing on Acts 6, he suggested the partiality of the elders toward the Hebrew widows at the expense of Gentile widows was “functional but not spiritual” partiality, or prejudice. The earliest elders at Jerusalem were ethnic Jews and so, by virtue of prior relationships and traditional networking in today’s parlance, they easily were aware of the needs of the Jewish widows in their midst to a degree that could not be duplicated among the Gentiles. Keep in mind that by this time the Jerusalem church probably numbered between fourteen and eighteen thousand. As the church grew, new men were needed to continue doing what the elders had been handling, that is, if the elders were to continue to focus on the Word and prayer. The deacons took up three duties that formerly had been done by the elders: the administration of the church, the resources of the church, and the mercy ministry of the church. The reason deacons are to be ordained is because they perform roles the elders formerly did. One very practical tip Reeder gave to elders and sessions was this: try not to redo the work of the diaconate. Enough said.
Following Harry Reeder’s talk and a short break, Eastwood’s diaconate chairman, Brian DeHuff, spoke on the duties of the deacon. “The work of a deacon is sacrificial,” he observed, and if they don’t do their job then the elders will have to pick up the slack. In the imagery with which Alabamians so easily relate, the deacons are “the offensive line for elders” in the church. Deacon DeHuff went on to discuss several duties of deacons today, including collecting and distributing the resources of the church, promoting the members’ giving and stewardship, the care of widows and orphans, maintaining the buildings and grounds as well as the church’s financial and budget records, and preparing the sanctuary for worship. He encouraged deacons to look for opportunities to secure other men in the church with gifts or qualifications in certain areas to assist in ministry. Men with carpentry or other home skills might assist in repairs for a widow. A CPA might help with financial counseling of a member in debt, and so on. An insightful observation he gave the men was this: God looks at giving in terms of how much we keep back. The poor widow in the gospels who kept nothing back was the one who gave the most from Christ’s perspective. “Our wealth is meant to be shared with those who have need,” DeHuff said, and, “One of the cures for greed is generosity.” The best deacons are “do-ers” and “pray-ers.”
Following Brian DeHuff’s talk, the men enjoyed a lunch and fellowship time before wrapping up, and were done by one-thirty in the afternoon. The 5-hour conference was instructive, encouraging, insightful, practical, and cheerful. We recommend other churches and presbyteries consider doing a deacons’ conference of their own. To that end, we note the conference website, WithMuchAdvantage.com, created to encourage deacons to zealously and faithfully own their domain.
Forrest Marion is a ruling elder in Eastwood Presbyterian Church (PCA) in Montgomery, Ala.
[1] James B. Ramsay, “The Deaconship,” The Southern Presbyterian Review, vol. 12, no. 1 (Apr. 1859): 1-24.

One day soon, rest will be not only the stream of living water within, but the sea of living water without. We will walk through a world where rest rises from the soil and drops from the clouds. For the Lord of the Sabbath himself will reign in that land, bringing the seventh day back to an earth even better than Eden. He is the “ocean depth of happy rest,” as the hymn puts it, and forever his waves will wash over us.

If you could capture in a word what it feels like to live as a fallen human, far from Eden, what might you say? Sorrowful, perhaps, or broken. Frustrating. Dark. There’s no one right answer. But one of the most profound appears in the famous opening lines of Augustine’s Confessions: restless. “You have made us for yourself, and our heart is restless until it rests in you” (1.1.1).
Deep in the human soul, a spirit of restlessness runs like an underground river: often unseen, often unrecognized, often denied, yet rumbling beneath so much of what we say, dream, and do.
We easily mistake the bone-deep gnaw for something more superficial. We need a few days off, we think — or a better work-life balance, or a new job or apartment, or more recognition from our peers, or more understanding from our spouse. The advertising industry taps into the ache and offers a thousand ways to dam the restless flow: new experiences, new places, new things. Sometimes we buy it.
These are whispers, snatches, songs in the wind: echoes of the thing we want, but not the thing itself. They may bring a measure of rest to mind or body (for a time), but they can no more dam the river than a stick can stop the Niagara. We long for something deeper.
We want a rest that lasts beyond certain times (nights, weekends) and extends beyond certain places (bed, vacation spots). We want a rest that leads us like a pillar of fire and follows us like the goodness and mercy of God. We want a rest that wells up from within like living water. We want an unending Sabbath of the soul.
Our Aching Restlessness
But why the ache? Why the inner gnaw? Why the endless running restlessness?
In the beginning, God weaved rest into the fabric of his unfallen world. Soul deep and heaven high, rest filled Eden’s very air. For God, after working for six days, crowned creation with the seventh: “On the seventh day God finished his work that he had done, and he rested on the seventh day” (Genesis 2:2). “It is finished,” God said, and all creation enjoyed his rest.
But the garden is long gone now. And between us and Eden’s rest stand cherubim holding a flaming sword (Genesis 3:24). When Adam and Eve left Eden’s gates, they left not only a place, but a whole posture of soul. They left the restful garden and entered a world without the seventh day.
Outside God’s presence, our little attempts at rest — our sleep-ins and successes, our days off and entertainments, our life balances and purchases — are so many seeds planted in granite. We sow and dig and water, but the soil of our souls can’t hold the seeds; we look for rest and reap restlessness.
Exiled from Eden, we need the God of the garden to once again become our God; we need the Lord of rest to be our Lord and Rest.
Weekly Whisper
Hope eventually came in the form of a commandment. “Remember the Sabbath day, to keep it holy,” God told an Israel freshly redeemed from Egypt, that land of anti-Eden restlessness.
Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. . . . For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. (Exodus 20:8–11)
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If you live in a part of the country (or world) that’s more “culturally Christian,” don’t merely look down on those who you live among as being “inauthentic Christians.” That’s your mission field, and the fields just might be ripe for harvest.

Several months ago I had the opportunity to visit some family friends who recently relocated to rural, East Tennesee from NYC. The couple (I’ll call them Tony and Susan), both in their sixties, are as quintessentially New York as it gets. They talk, sound, and act like New Yorkers, and as someone who was raised not more than 60 miles from NYC, being around them feels familiar and comfortable.
I thought it was super strange that they chose to move to a relatively remote part of Tennessee instead of a more suburban area of Knoxville or Nashville. While having dinner, we learned that they had started going to a local Baptist church. I was intrigued. What were a couple of lapsed Italian Catholics doing with a bunch of backroad Baptists? Further conversation revealed that Susan truly understood the gospel, and was planning on getting baptized. This was independent of any influence coming from us, as we hadn’t seen them in years.
“That’s what people do”
When I asked what prompted them to start attending church, especially after having no involvement in any church for most of their lives, Susan said something like, “Well, down here that’s what people do – so we figured we would as well.” She went on to explain that after attending church for a few months, she started reading the Bible and was convicted that she was a sinner in need of God’s grace. We had the privilege of being at her baptism this last Sunday (we’re still working on Tony).
What initially struck me after hearing her story was how somebody on the right politically that had chosen to relocate to a place primarily for its support of their value structure had found their way into saving faith in Christ simply by following the logical flow of the cultural Christianity around them. Now, obviously, salvation is a work and gift of God, and He had no doubt been working on Susan for some time. It’s probably just a coincidence because, after all, we’re often warned about the dangers of Bible-Belt, cultural Christianity.
A Similar Pattern
However, Susan’s story isn’t really an outlier. In fact, I’ve heard and encountered similar stories for several years now – most of them since the great paradigm shift that began in 2020. It sort of goes like this:

Either because of covid-19 restrictions, the 2020 BLM rioting, or an increasing number of local drag-queen story hours at the local library, an individual or family decides that the blue area they live in isn’t ideal anymore.
They relocate, either to a red state like Idaho, Tennessee, Texas, or Florida, or they move to a more-red area inside their blue state.
While getting acclimated to the area, they start to deal with the normal things that happen when you relocate: isolation, loneliness, lack of familiar community – so they decide to start attending the local evangelical church (be it Baptist, Presbyterian, Lutheran, or a hip non-denominational church with a name like “The Hill,” “The Eastside Chuch,” Or “Church at the Grove”).

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