Immodest Dressing

Theme: Moral Challenges Confronting the Church Today (Practical Apologetics)

By Kola S. Ajibola

Introduction

Jeremiah, whom God used during His final effort to save Jerusalem from Babylonian destruction because of Judah's idolatry and wickedness exclaimed when he considered the Judah's fake perception of their doings at flagrant disobedience to God's Law and commands "Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the LORD" (Jeremiah 6:15, KJV, cf. 8:12).

This seems to be a replica of what is going on today in the church with many changes coming into the church which are unscriptural. A situation where people cannot see anything wrong with some members of the church parading themselves in gross immorality and sense of shame without being ashamed of their heinous act especially on immodest dressing. Dave Miller noted that there is a "... breakdown in the moral fibre of our nation and the rejection ... is taking its toll on members of the church."¹  

Mark A. Copeland also remarked that a moral issue confronting Christians every day pertains to immodest apparel.² He further asked some probing questions fix:  Should Christian women wear shorts, miniskirts, low-cut blouses, tight skirts or pants? What about Christian men?  Should they be concerned about modest apparel? What effect might this have on certain activities, such as swimming and other athletic sports?²

The burden of this article shall be modest dressing, even though there are various moral challenges facing the church today, they are enormous and multifaceted; among them are immodest dressing, abortion, homosexuality (i.e. same-sex marriages), divorce, remarriage, gambling, dancing, alcohol, euthanasia, tobacco, dishonesty, domestic violence, sexual immorality, etc.

II. What Is Immodest Dressing?

People today have a completely different definition of "immodesty". In contrast to their ever changing definition, the Bible stresses that "in like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works" (1 Timothy 2:10, KJV, emphasis, KSA).

The word "modest" is from Greek word (kosmios) which W. E. Vine defined as "orderly, well arranged, decent, modest" (akin to kosmos, in its primary sense as "harmonious arrangement adornment"; cf. kosmikos, of the world, which is related to kosmos in its secondary sense as the world)³. According to Trench as quoted by Mark A. Copeland, defined the word "kosmios" as the well-ordering is not of dress and demeanour only, but of the inner life, uttering in deed and expressing itself in the outward conversation.² In the context, this word applies not so much to brevity of clothing, but to gaudiness of clothing (ibid.).

From the various writings of the Holy men of God, it does not take Solomon to know that immodest dressing is the one that:

I. IS SHAMEFUL AND EXPOSE ONE'S NAKEDNESS: In the garden of Eden, after Adam and Eve had sinned against God, they made "coverings" (aprons-KJV; loincloths-ESV) for themselves (Genesis 3:7-10). The Hebrew word used in that passage is "chagorah"- Strong (2290), meaning a garment which covers the midsection, a belt (for the waist), apron, armour, girdle.⁴ Despite their effort to cover themselves with such coverings, they still felt naked! (Genesis 3:10). In order to cover their nakedness, the Lord made "tunics" (coats of skins- KJV) for them - (Genesis 3:21). The Hebrew, "kethoneth", "to cover, coat, garment, robe",⁴ is used for a garment commonly reaching to knee evidently God was not pleased with the brevity of the coverings they had made. It is necessary to remind ourselves that it is shameful to expose our private body parts because exposure of such was often a form of judgment intended to shame the wicked (Isaiah 3:16-17; 47:1-3).

    Therefore, if your own dress tends to or even exposes your nakedness or considered shameful, then such dress is immodest.

II. PROVIDE OPPORTUNITIES FOR FLESHLY LUSTS: "Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof" (Romans 13:13-14, KJV, emp. KSA). Providing opportunities for fleshly lusts is clearly condemned in the Bible. The way we dress can excite fleshly lusts. For instance, Theodor Reik (Of Love And Lust) said, "An astonishingly great number of men are of the opinion that women are more attractive partly dressed - than nude. They prefer to see women partially disrobed to the sight of complete nakedness."²

The designers of mini and micro skirts also have this to contribute: "Mini-clothes are symbolic of those girls who want to seduce a man..." (Mary Quant, London fashion designer and mother of the miniskirt). When she was asked where miniskirts, etc. was all leading to, she replied with one word: "Sex."⁸ During the hijacking of the Santa Maria in 1967, the women on board were concerned that the rebels might have designs on them, so they left off wearing "enticing clothing"; i. e., they stopped appearing in shorts and halter-tops, and quit swimming in the ship's pool. If the women of the world know what is capable of stimulating the lust of the flesh, why not the daughters of God?² Jesus Christ said " ... the children of this world are in their generation wiser than the children of light" (Luke 16:8).

So, your dress is immodest if it provide opportunities for fleshly lusts!

III. ENHANCES AND CONTRIBUTES TO SOMEONE'S COMMITTING ADULTERY IN THE HEART... If your dressing enhances and contributes to someone committing the sin of adultery in his heart, then that dress cannot be modest! Yes, there is a twofold responsibility here. The man is responsible to guard his mind from impurity (Philippians 4:8) so also the woman must help to prevent the lewd stare! (Matthew 5:27-30). Though lust is inexcusable on the man's part, if the woman by her dressing or conduct has encouraged it, she cannot be free from the guilt! (Proverbs 7:6-27). While David was responsible for keeping his sexual appetites under control, Bathsheba surely contributed to the situation by exposing herself to public view (I Samuel 11:2).⁵ 

    We can also learn from God's insistence on Old Testament priests wearing sufficient clothing to prevent exposure as they ascended the altar steps (Exodus 20:26; 28:42-43).  Sisters, you can learn from it also, don't expose your body for people to stare at lewdly. Do not contribute to someone's committing adultery in the heart for looking at you!

II. What Is Modest Dressing?

If immodest dressing is such that is shameful, exposes the nakedness and or shapes and contours of the body, provides opportunities for fleshly lusts, enhances and contributes to someone's committing adultery in the heart, then what is modest dressing?

Modest dressing must be consistent with godliness. "In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works" (1 Tim 2:9-10, KJV, cf. I Peter 3:3-5). Paul, by the Holy Spirit said our dressing must be:

a.       "modest" (kosmio) that is "orderly, well arranged, decent, modest" (see above), not so much to brevity of clothing, but to gaudiness of clothing.  It means "proper" (NASB). It means "showing moderation, not excessive." This would imply that a woman's clothing should be neither expensive or showy but should be moderate in both details. Irven Lee posited that a woman should not dress in a way to attract attention because of the expense involved in the cost of her clothing. She is not to be dressed in far out, showy, gaudy clothing which will make her conspicuous in any setting.⁶

b.       "propriety-NKJV" (aidos), "shamefacedness" in the KJV. Our clothing must be with "a sense of shame, modesty, is used regarding the demeanour of women in the church."⁹ It means "a sense of shame, a shrinking from trespassing the boundaries of propriety, proper reserve" - Hendriksen.⁷

c.        "moderation" (sophrosune), "sobriety" in the KJV. This word "denotes soundness of mind," Acts 26:25, "soberness"; I Timothy 2:9, 15, "sobriety.""¹⁰ "It is that habitual inner self-government, with its constant rein on all the passions and desires, which would hinder the temptation to these from arising..." - Trench. According to Barnes, the word means "sanity; then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum."

The Holy Spirit would want us to use our sound mind and take into consideration the affect the wearing of our apparel will have on another.

d.       "not with braided hair or gold or pearls or costly clothing" (NKJV): Here, the excess use is condemned not the actual adornment. Consider Isaiah 3:16-26 with Ezekiel 16:10-14. This is an example of the comparative use of "not" found frequently in the Bible - e.g., John 6:27; I Corinthians 1:17; I John 4:10; Matthew 4:4; I Peter 3:3-5. The outward adornment is not wrong absolutely, but in comparison to the adorning of the inner person by good works, it is to be of lower priority and lesser importance.²

e.        "proper for women professing godliness": It (our dressing) must be that which is fitting, seemly, suitable, becoming - Kindly read Ephesians 5:3 and Titus 2:1. Such is for women claiming to be reverent, pious, cf. Titus 2:2-5.

So for a woman (or man) who professes to be godly cannot knowingly adorn herself in a way that excites lust in another person.

CONCLUSION

King Ahasuerus won't be angry (Esther 1:9) were he to asked some women today as he did to Queen Vashti who refused to allow herself to be placed on public display for the purpose of gawking at her physical beauty (Esther 1:10-12), an occasion that many would have even loved to display their nudity without any restrain. Our Society today may as well ridicule Christian morality as "Puritanical" and "old-fashioned." But the time has come for parents to teach their children appropriate standards of dress and modesty.⁵ Parent must teach their girls decorum in their clothing and their movements, accentuating their femininity while refraining from appealing to males by sexual overtones.

The society may change a thousand times in conflict with the word of God, but Christians had been warned that they " ... be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God" (Romans 12:2, KJV). Hence, we should not be affected "by the moral fluctuations of unregenerate humanity" (Dave Miller, 1996).

Truly, it is not easy to be a 'daughter of Sarah' in our world that is obsessed with fashion and equality, but for women 'making a claim to godliness'...their adornment will be modest and discreet, accompanied with good works and their service will be faith, love, and holiness, accompanied by submission and self-restraint because such conduct is "...very precious in the sight of God. For in this manner, in former times, the holy women who trusted in God also adorned themselves..." - I Peter 3:4-5. 

Dear readers, are you faced with the issue of immodest apparel? Then, you are encouraged to prayerfully consider whether your adornment in any circumstance reflects your profession of godliness, and the principles found in God's word and seek counsel from those who are mature in the faith, whose senses have been exercised to discern good and evil (Hebrews 5:4).

We are more likely to fulfil that goal set for us by the apostle Paul, that we be "...blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world" (Philippians 2:15) if we diligently consider the word of God and use it as our guide whenever we stand to dress and be seen in the public.

Endnotes

¹     Dave Miller, Piloting the Strait (Sain Publications, TN, USA, 8th Ed., 2006), p.338.

²     Mark A. Copeland, http://executableoutlines.com/moral/moral_13.htm, accessed on 15th November, 2013.

³        W. E. Vine, Vine's Concise Dictionary of Bible Words (Thomas Nelson Publishers, Nashville, 1999), p. 244.

⁴     James Strong, The New Strong's Exhaustive Concordance of the Bible (Thomas Nelson Publishers, 1990).

⁵        Dave Miller, Piloting the Strait (Sain Publications, TN, USA, 8th Ed., 2006), pg.367-70.

⁶     Irven Lee, Good Homes In A Wicked World (Irven Lee, P. O. Box 866, Hartselle, Alabama 35640, 1976), p.56.

⁷        Mark A. Copeland, http://executableoutlines.com/1tim/1ti2_9.htm, accessed on 15th November, 2013.

⁸     Irven Lee, Good Homes In A Wicked World (Irven Lee, P. O. Box 866, Hartselle, Alabama 35640, 1976), p.108.

⁹        W. E. Vine, Vine's Concise Dictionary of Bible Words (Thomas Nelson Publishers, Nashville, 1999), p. 340.

¹⁰    W. E. Vine, Vine's Concise Dictionary of Bible Words (Thomas Nelson Publishers, Nashville, 1999), p. 350.

The Church Growth: Lessons from the Early Church

By Kola S. Ajibola

 

Introduction

1. Growth is the process of growing physically, mentally or emotionally; increase in size, amount or degree of something (Oxford Advanced Learner's Dictionary).
   
2. The word growth in the New Testament occurred in two main ways, namely:
   
   1. Numerically - Acts 2:41, 47; 4:4; etc;
      
   2. Spiritually - 2 Peter 3:18; Acts 17:11.
      
3. From the very day of church establishment, the Lord's church erupted like a blast of dynamite in the first century - Acts 2:41; 4:4; 5:14; 8:1, 4.
   
4. The church was dynamic, spiritual militant force that it was referred to as those who had:
   
   1. "turned the world upside down" - Acts 17:6;
      
   2. they were "everywhere spoken against" - Acts 28:22.
      

 

II. The Growth: - Acts 2:41, 47; 4:4; 5:14; 6:1; 6:7; 12:24; 16:5; 19:20

    Within 30 years of its existence, Paul could say that the gospel had come to all the world - Colossians 1:5-6, 23. The gospel spread in the following order with respect to the command of Christ to the Apostles in Acts 1:8:

• Jerusalem-    -    -    - Acts 2-6
  
• Samaria -    -    -    - Acts 8
  
• Caesarea    -    -    - Acts 10
  
• Antioch of Syria -    -    - Acts 11: 19-21
  
• Paphos and Antioch of Pisidia    - Acts 13: 6-49
  
• Iconium/Lystra    -    -    - Acts 14: 1-23
  
• Philippi    -    -    -    - Acts 16:12-40
  
• Thessalonica, Bereans, Athens    - Acts 17: 1-34
  
• Corinthians    -    -    - Acts 18: 1-11
  

  
   

III. The Growth is always a result of:

1. Spreading (planting- Paul planted, I Corinthians 3:6) the seeds -Luke 8:11
   

• to/for others as commanded - Mark 16:15; 2 Timothy 4:1-2. Illustration: Acts 5:42 and 8:4.
  
• parable of sower - Mark 4:1-8. Wayside, stony, thorny, good ground
  
• the increase comes from God - I Corinthians 3:6-7; 2 Corinthians 9:10-11.
  
• the power is not in those who preaches BUT in the Word - Romans 1:16; Hebrews 4:12; I Corinthians 1:21-25.
  

1. Irrigating (Follow-up) - "Apollos watered" - I Corinthians 3:6
   
2. God giving the increase - I Corinthians 3:6-7. "So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase ." (KJV)
   

IV. Lessons to be Learnt

THE EARLY CHURCH GREW BECAUSE MEMBERS:

1. trusted in the one true God - I Timothy 4:1; 6:17. The church did not compromise with false (humanly originated) religions - Galatians 1:6-12.
   
2. trusted in the one true Son of God (Jesus Christ) and refuse to compromise with pagan views of saviours - Matthew 24:5, 24. The church preached Christ crucified - I Corinthians 2:2 as the only saviour - Acts 4:12.
   
3. did not observed the worldly methods and gimmicks but they had abiding faith in the power of the gospel - Romans 1:15-17; Hebrews 4:12.
   
4. preached without fear or favour to anyone - Mark 16:15-16; Acts 4:18-20; Colossians 1:23; Acts 5:27-29; Acts 20:25-27; Romans 10:18; Colossians 1:23.
   
5. preached the gospel as commanded by Christ - Ephesians 4:4-6. They did what Christ instructed them to do without any deviation. They preached with faithfulness and zeal;
   
6. defended the truth with fear and favour;
   
7. lived lives of dedication to Christ with all their being. They knew their lives had to be
   

• "worthy of the gospel of Christ" - Philippians 1:27;
  
• lights in the world of darkness - Matthew 5:13-16; Philippians 2:15-17;
  
• willing to sacrifice everything for Christ - Luke 14:26-33; Luke 9:23; Revelation 2:10.
  

1. were disciplined - Acts 5:14. An effort to keep the church pure has tendency to increase its membership.
   
2. have love of the brethren - Acts 2:42-44;
   
3. respected the word and obeyed it - Jude 3; 2 Timothy 3:16-17; Galatians 1:8-9; 2 John 9;
   
4. respected the divine authority in worship, work, organization and purity of life - Acts 2:42, 47.
   

Thousands were added to the Lord's church soon after it was established -Acts 2:41; Acts 4:4; because its members

V. The Key to church growth:

The members must be motivated to reach out by:

• generating contacts - Luke 14:23; Acts 8:4;
  
• cultivating studies - John 4:7-42;
  
• convicting studies - Acts 24:25;
  
• grounding studies - Matthew 28:18;
  
• training themselves to train others - 2 Timothy 2:2.
  

  
   

Conclusion

1. Considering the church at Jerusalem, we noticed that it was:
   

• a worshipping church - Acts 2:42;
  
• a reverence church - Acts 2:43;`
  
• an unselfish church - Acts 2:44, 45;
  
• a happy church - Acts 2:46, 47;
  
• a sharing church - Acts 2:46, 47.
  

1. The growth experienced by the early church can be experienced the Lord's church today if the church today can follow the pattern established by the early church by following Christ's commands.
   
2. The growth was as a result of planting, watering and God giving the increase. Men must do their part while God has promised to bless the effort of saints.
   
3. How serious are we with the business of preaching the gospel to all?
   
4. Can we say with all honesty that we have done our very best?
   
5. God want us to repent and do His will always.
   

   Thank you, may God continue to bless His church and children, Amen.
   

_______________________________________________________________________________________________________________________

P. O. Box 35478, Agodi Gate, Ibadan, Oyo State, Nigeria. +234-805-604-8209,

ksajibola@gmail.com, www.ksajibola.blogspot.com, www.cocogooluwa.org

The Scriptural Qualifications of a Deacon

  Kola Sunday AJIBOLA

Introduction

The organization of the New Testament church has elders as primary spiritual leaders, who are also called overseers or shepherds (the three terms which were transliterated from three different Greek words as bishop (episkopes), presbyter (presbuteros), and pastor (poimen).  In the New Testament, elders teach or preach the Word and shepherd the souls of those under their care (Eph. 4:11; 1 Tim. 3:2; 5:17; Titus 1:9; Heb. 13:17). Deacons, too, have a crucial role in the life and the health of the local church, but their role is different from the elders’, as they are to serve under elders.  A proper and adequate understanding of their qualifications and responsibilities is vital to success of church growth.

What is A Deacon?

Some have argued that the biblical role of deacons is to take care of the physical and logistical needs of the church so that the elders can concentrate on their primary calling. This position has problem, because, elders oversees all the needs of the church while deacons serve them in the work. Deacons are not given the function of oversight but they are given tasks. The deaconate is a ministry and not a position and finally on this point, H. E. Phillips rightly noticed in his book titled Scriptural Elders and Deacons that the list of qualifications of the deacons are  not as rigid as those of eldership and wrote that "this means that the nature of the work of a deacon is not as that of an elder, and that it does not require the maturity and advancement in experience for the deacons as it requires for the elders."

Deacon is anglicized form of the Greek word diaconos, meaning a "runner," "messenger," "servant," (Easton's Bible Dictionary).  Diakonos was derived from diako to run on errands, a waiter (at table or in other menial duties), an attendant, servant, minister (Strong, 1249). It primarily denotes a "servant," whether as doing servile work or as an attendant rendering free service, without particular reference to the character.  Generally speaking, diakonos is to be distinguished from doulos, "a bondservant, slave"; diakonos views a servant in relationship to his work, doulos views him in relationship to his master. In Matthew 22:2-14; those who bring in the guests (vv. 3-4, 6, 8, 10) are douloi; those who carry out the king's sentence (vs.13) are diakonoi, (Vine, 82). Thayer says it denotes "one who execute the commands of another, especially of a minister; a servant, attendant, minister" (138).

THE QUALIFICATIONS OF DEACONS

"The fact that qualifications are given which men must meet (1 Timothy 3:1ff; Titus 1:5-7), is evidence that the Lord intended that the offices or functions of elder and deacon continue in the churches throughout the age" (Reese, p.264).  Reese concluded that it is wrong to argue on the basis of Acts 6 that the function of deacon was only temporary, and that when the job of waiting on tables was finished, so was the need for deacons. This conclusion was in order because the Holy Spirit gave qualifications in other passages (apart from Acts 6) for selected men for the office of elders and that of deacons.

According to Ben S. Flatt in his article titled "Deacons Serve the Church" featured in a book titled "Introducing the Church of Christ," the required traits which are listed in two passages of the Scriptures  (Acts 6:3; 1 Timothy 3:8-10, 12), deal with three concepts: character, ability, and relationships with others. Four involve character traits, they are: grave, no double-tongued,  not given to much wine,  and not greedy of filthy lucre. Three emphasize ability, namely: holding the mystery of the faith in pure conscience, full of the Holy Spirit, and full of wisdom.  Three are concerned with relationship with others, which are: husband of one wife, ruling house well and of good report or blameless. From the list of the qualifications for deacons and elders (that is overseers, pastors, presbyters, bishops), one quickly note the striking similarities of the qualifications for deacons and elders/overseers in 1 Timothy 3. For example, like the qualifications for elders, a deacon must not be given to wine (v. 3,), not greedy for (filthy lucre, KJV) - dishonest gain (v. 3), blameless (v. 2; Titus 1:6), the husband of one wife (v. 2), and an able manager of his children and household well (vv. 4–5).

In this piece, we want to turn our attention to the scriptures and observe from it what qualifications are for a deacon. We will first note the English translations; then define the Greek terms used; and finally the application for these qualities to the men for the office. From 1 Timothy 3:8-12, we noted the following qualifications for deacons as penned by Paul under the guidance of  the Holy Spirit, the first four emphasize character traits:

1. Dignified (ESV), grave (KJV), respected by others (NCV): The Greek term semnos (Strong, #4518) means "worthy of respects or honour, noble, dignified, serious" (BAGD, 754). It forst denote "reverend, august, venerable" (akin to sebomai, "to reverence"; then, "serious, grave," (Vine, p.163). The term normally refers to something or person that is honourable, respectable, esteemed, or worthy, and is closely related to “respectable,” which is given as a qualification for elders (1 Timothy 3:2). It is obvious that the office is for serious man, whose life is such that he would be dependable and trustworthy in the work. This office, we believe is not for person who is not apt to this impeccable characteristic incumbent on every child of God and the church should not commit error of putting such a man in the office.
2. Not double-tongued (ESV, KJV, Darby), not saying things they do not mean (NCV),  not hypocritical (HCSB), not sincere (NIV): The Greek word dilogos (1351) means "double-faced, insincere" (Zerwick); "saying one thing with one person, another with another (with the intent to deceive)" (Thayer, p.152).  Those who are double-tongued say one thing to certain people but then say something else to others, or say one thing but mean another. It means "saying a thing to one person and giving a different view of it to another, double-tongued," (Vine, p.102). Any person who is double-tongued or two-faced should not be considered for deaconate. Dilogos is a trait of being unstable and unreliable in conversation which is inconsistent with the general principles of Christianity. The Christian must tell the truth at all the time and truth is constant and never contradictory (Matthew 12:34-37). A Deacon must therefore be sincere, trustworthy, and must not lack credibility. All Christians must strive toward perfection. James had admonished all to control self as to be a perfect man (James 3:2) and his words of encouragement must continue to ring to our hearings: "let every man be swift to hear, slow to speak, slow to wrath" (James 1:19). No Christian should be double-tongued, for a double-tongued person cannot be a Christian.
3. Not addicted to much wine (KJV, ESV, Darby), must not drink too much wine (NCV), not drinking a lot of wine (HCSB):  The expression here in Greek is "Ma oino pollo prosechontas." Ma means "not, by no means; never at any time." Oino means "wine." Pollo is "abundant, plenteous, much." Prosechontas is "to be given or addicted to." Literally the expression means "Not to be addicted to much wine." (Phillips, p.262).  Arising from the above, some other English translation of the Bible render the expression by: not giving to much wine; not addicted to much wine; not addicted to drink; not addicted to strong drink; not giving themselves to much wine. From all angles, drunkenness is condemned in the Bible among all classes of people (Isaiah 5:11; Romans 13:13; I Corinthians 5:11) and the punishment for drunkenness is severe (Matthew 12:45-46; I Corinthians 6:10; Galatians 5:21). 

Some have tried to justify their conscience that a deacon can drink wine, alcoholic beverages and strong drinks but that what was condemned is much. Two things quickly comes to mind here. One, John the Baptist did not drink wine or strong drink (Luke 1:15) ; God commanded Aaron and his sons not to drink wine or strong drink when they entered the tabernacle, and if they did, it meant death to them (Leviticus 10:9). If God would not permit those who served in the tabernacle to come under the influence of strong wine, why should we expect that any could use it and serve as deacons of  the Lord church? (Ephesians 5:18). Secondly, if we give the required consideration to Ecclesiastes 7:16-17,  "Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? (emphasis, KSA; KJV). Can we conclude from the quoted passage that God want us to have "little" wickedness, that is to do 'little' wickedness as we will argue that one can drink 'little' wine or strong drink? Phillips (p. 172) concluded that "instead of having a mind clouded with intoxicating drinks," we should "have the mind enlightened with the Spirit of God."

In the New Testament days, Wine (unfermented grape juice) was used as a beverage and a medicine. All people used it, but now, it has a quite different usage. It is now primarily a drink for intoxication and not as a beverage or medicine. In fact, with the aid of technology and science, man now have variety of drugs and medicine to prescribed for any kind of ailment.

 Due to the fact that the work of deacon requires an alert, sober mind, and to be given to strong drink would hinder the performance of that work and thus  disqualify such a person who lacks self-control and is undisciplined.

4. Not greedy for dishonest gain; not greedy for dishonest gain (ESV); not greedy of filthy lucre (KJV);  not seeking gain by base means (Darby);  they must not ... try to get rich by cheating others (NCV); not greedy for money (HCSB);  not fond of dishonest gain (LEB); not pursuing dishonest gain (NIV); not fond of sordid gain (NASB): The Greek word aischro-kerdes  is a combination of two words, aischros, filthy, dishonest, base, sordid and kerdos (2771), "gain," as found in Philippians 1:21 and 3:7; "lucre" in Titus 1:11; which denotes greedy of base gains  and  aischro-kerdos (147) denotes "from eagerness for base gain," I Peter 5:2 (Vine, p. 227 and Zerwick).

"Balaam (Number 22; 2 Peter 2:15), Gehazi (2 Kings 5), and Judas Iscariot (Matthew 26:15) are the three prominent examples of professed servants of God being lovers of filthy lucre. Achan (Joshua 7:21) is another (see 6:18-19). When lucre is the price of wrong, it is filthy. When lucre is sought on occasions where none is due,  it is filthy; and whenthe desire of even just gains is excessive, it ceases to be clean" (Pulpit Commentary, I Timothy 3:8).

Hence, H. E. Phillips concluded that "If a man is so desirous of filthy lucre that he spends most of his time trying to get possession of it, so that he has absolutely no time for the service that belongs to the office of a deacon, he is not qualified" (p.263), especially since deacons often handle financial matters for the church. Christians are taught to "seek first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matthew 6:33). A true Christian will be greedy for water of life, the word of God, rather than filthy lucre.

5. They must hold the mystery of the faith with a clear conscience  (ESV; LEB); Holding the mystery of the faith in a pure conscience (KJV); holding the mystery of the faith in a pure conscience (Darby, HCSB);  With a clear conscience they must follow the secret of the faith that God made known to us (NCV);  They must keep hold of the deep truths of the faith with a clear conscience  (NIV):  Here we found five Greek words: Echontas-to hold fast, keep; mustarion - a hidden purpose or counsel; secret will; pisteos- strong conviction, belief that Jesus is the Messiah; kathara- free from corrupt desire, from sin and guilt; suneidasei- the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the later, commending the one and condemning the other; conscience (Thayer).

All Christians are commanded to hold  fast to the faith, as this guarantees the stability in that which was once delivered to the saints (Jude 3). A deacon must “hold the mystery of the faith with a clear conscience.” The phrase “the mystery of the faith” is simply one way Paul speaks of the gospel (cf. 1 Timothy 3:16). Consequently, this statement refers to the need for deacons to hold firm to the true gospel without wavering. Yet this qualification does not merely involve one’s beliefs, for he must also hold these beliefs “with a clear conscience.” That is, the behaviour of a deacon must be consistent with his beliefs.

 A word on conscience will be adequate here. Conscience of every Christian must be pure. It is to have a knowledge with one's self of right and wrong, but conscience does not set the standard of right and wrong, only the Scriptures does that,. Pure conscience must be educated by the faith (Jude 3) and the standard must be held continually. From this, any man who is not steadfast (sound in faith and life) in the faith once delivered should not appointed to be a deacon in the Lord's church - the church of Christ.

6. Must first be proved  (KJV, Darby),  tested first (ESV, NIV, LEB):  There are three Greek words here that caught our attention: De- "also, moreso also", Dokimadzo- "to test, examine, prove, scrutinize", "with the expectation of approving, is translated "to prove" in Luke 14:19; Romans 12:2; I Corinthians 3:13, RV (KJV, "shall try") (Vine, p.294) and proton- "first, at the first; in order of time." In the same way that elders must be tested  should deacons be tested and proved to be fit for the work FIRST or before , then they must use the office well.

Paul writes that deacons must “be tested first; then let them serve as deacons...” Although, Paul does not specify what type of testing is to take place, at a minimum, the candidate’s personal background, reputation, moral, spiritual and doctrine maturity, and theological positions, personal track record of service in the church  should be examined by the church before appointing them having found them qualified in accordance with the word of God-the Bible. This must be done first before they are put in the office of  deaconate.

7. Blameless (KJV, ESV): This qualification has exact the same meaning with the one with reference to the elders. Deacons must be like elders against whom no evil report can be sustained. Greek term for blameless is anepilampton which means "one with whom  no evil charge can be sustained; one who is above an established charge of evil." (H. E. Phillips, 93). George R. Berry, said in his book The Greek New Testament that anepilampton means "adj., never caught in doing wrong, irreproachable",  meaning; "blameless, irreproachable" (BAGD).  “Blameless” is a general term referring to a person’s overall character. Someone whose overall character is blemished with wrong doings cannot be a deacon.
8. Husbands of one wife (ESV; KJV; Darby; LEB); Deacons must have only one wife (NCV): The best interpretation of this difficult phrase is to understand it as referring to the faithfulness of a husband toward his wife. He must be a “one-woman man.” That is, there must be no other woman in his life to whom he relates in an intimate way either emotionally or physically. "The nature of the work requires that he be married man. This qualification rules out a single man as well as polygamist." (Ferrell Jerkins, The Early Church, p.41). There appears no other way for Paul to have worded this qualification than the way he did "...must be husbands of one wife."
9. Must rule children and house well (KJV); managing their children and their own households well (ESV);  conducting [their] children and their own houses well (Darby); be good leaders of their children and their own families (NCV); managing their children and their own households competently (HCSB): A deacon must be the spiritual leader of his wife and children. He must exercise the headship in his own home. Comparing this qualification with that of elders as found in Titus 1:6,  we noted that nothing is said about the children being "believers" or "believing children," the reason for this is very clear: the work of elders is to rule, lead and teach in the way of the Lord, and he must have proved his ability by having his children in subjection and believers in Christ. It must be evident that he had enough experience necessary for the work of bishop. In contrast,  "the deacons' work is that of service in ways that do not necessitate such experience" (Phillips, p.267). Deacons' children need not be as old and advanced in age as those of the elders but not that they can't be old but they must be well behaved and be submissive to the rule of their father. This qualification presupposes that deacons must have wife, children in the same sense as elders before they can be considered for deaconates because "the control of one's family is an indicator of one's ability to function in other areas." (Ben S. Flatt, Deacons Served the Church  in Introducing the Church of Christ, p. 83).

The following are the additional qualifications mentioned in Acts 6:1-6. We are bringing this up as part of the qualifications to be considered because it has been generally conceded that those selected in Acts 6 were deacons. If this is the case, then  these qualifications as  listed by the apostles are essential and germane to the appointment of deacons in the Lord's church.

10. Honest report (KJV); good reputable (NASV): The congregation must have full confidence in the deacons in order to entrust its work and resources to them. A man's reputation can help or hinder the work, depending on what is thought about the person by the community and the church, hence, one's reputation must be established before his appointment as a deacon. From this qualification, he must be well reported both within and without  the church.
11. Must be full of Holy Spirit:  This is to "bearing  its fruits in  his life (Galatians 5:22-24)" (Roy E. Cogdill, p. 51), which equivalent of being led with the Spirit (Romans 8:14).  "That some of these wrought miracles afterward (e.g. Philip, Acts 8:6), is no proof that they could do so now" (McGarvey, 105).  The Holy Spirit dwells in Christians through faith (Galatians 3:14) and that faith comes through the word of God (Romans 10:17) and we need to be guided by the word given by inspiration. So that the Spirit will fill the man with the kind of zeal and eagerness needed  for the work to be successful. We agreed with Phillips when he concluded that "no man lacking in the Spirit of God is qualified for this office of deacon" (H. E. Phillips, Scriptural Elders and Deacons, p.268).
12. Must be filled with Wisdom:  "They should possess that practical good sense which enables men to manage complicated business affairs with satisfaction" (McGarvey).  Every Christian need wisdom as it is a necessary qualification for any successful work. Little wonder when James said: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given to him" (James 1:5).  It is not enough to be filled with zeal; one must have the wisdom from God to direct that zeal to submit to the righteousness of God  (Romans 10:3). It is when a man is well acquainted with the word of God, having studied it well, that he would be able to perform his work in harmony with the principles of the New Testament that govern the work of deacon. It is in the word of God that we find all things that pertain to life and godliness.

THE RESPONSIBILITIES OF DEACONS

The office of deacon has been misunderstood by religious people today and many are totally confused about their responsibilities. Readers are encouraged to please turn to the article of Sunday Ayandare on "The Scriptural Responsibilities of the church to the Elders & Deacons" for details.

CONCLUSION

The plan of God for the organization of His church is the best plan to follow in order to have the church as patterned by God in the New Testament. In the organization of the church, God had ordained that qualified men be put in position of elders and deacons for the growth of the church. Let us be up and doing at ensuring that only those who are qualified are put in position of elders and deacons thereby fulfilling the commandment of God for the church. When qualified men are appointed as deacons, elders will be able to assign scriptural tasks to qualified men and this will leaves the elders free to tend, feed and watch the flock as demanded of them by God.

Let us all be the doers of the word and not just the hearers or speakers alone. Are there people already appointed as elders or deacons? Have we have noted that they are not scripturally qualified? Then, you have a duty to encourage such person(s) to obey God by relinquishing the office rather than seeking the favour of men by pretending as if they are qualified. Have you noted that you are not qualify to be in position of deacon which you now occupies? We want to encourage you to please, step down and work toward becoming qualified so that you can serve God in that capacity in no distant time to come. We thank you for reading.

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Kola Sunday AJIBOLA, is a preacher of the Word. He is working with the church of Christ, Oba Iyiola Model Primary School, Ogo Oluwa, Osogbo, Nigeria. He can be reached through P. O. Box 35478, Agodi Gate, Ibadan, Oyo State, Nigeria. 234-8056048209. Email: ksajibola01@yahoo.com. www.ksajibola.blogspot.com and www.cocogooluwa.org.

References

ASV. American Standard Version of the Holy Bible.

BAGD. A Greek-English Lexicon of the New Testament.

Berry, George R. The Greek New Testament.

Cogdill, Roy E. (1990). New Testament Church. Guardian of Truth Foundation, USA.

Darby. Darby Translation of the Holy Bible.

Easton's Bible Dictionary, PC Study Bible formatted electronic database Copyright © 2003 Biblesoft, Inc.

ESV. English Standard Version of the Holy Bible.

Flatt, Ben S. (1981).  As in Bible times Deacons Serve the Church. Introducing the Church of Christ, 81-84. Star Bible Publications, Inc.

HCSB. Holman Christian Standard Bible.

ISBE. The International Standard Bible Encyclopaedia

Jenkins, Ferrell (1999).  The Early Church, 38-43. Florida College Bookstores.

LEB. Lexham English Bible.

McGarvey, New Commentary on Acts of the Apostles. p. 105.

NASV. New American Standard Version

NCV. New Century Version.

NIV. New International Version  of the Holy Bible.

NKJV. New King James Version of the Holy Bible.

Phillips, H. E. (1959). Scriptural Elders and Deacons.  Guardian of Truth Foundation, USA.

Reese, G.L. (2012). New Testament History-Acts.

Strong, James (1890). Strong's Exhaustive Concordance of the Bible.

Thayer, Joseph (1889). A Greek-English Lexicon of the New Testament.

Vine, W. E. (1999). Vine's Concise Dictionary of the Bible Words. Thomas Nelson Publishers, Nashville.

Zerwick, Maximillian (1996). A Grammatical Analysis of the Greek New Testament.