The apostle Paul gives God’s qualifications for deacons in 1 Timothy 3:8-13. The word that is translated “deacon” in English versions of the Bible has the basic meaning as “one who serves.” This same word is translated as “servant” or “minister” in other places in the New Testament that do not refer to the specific role of deacon in the church (Mt. 22:13; Jn. 2:5, 9; 1 Cor. 3:5). Just as with the term “elder”—which may be used generically to refer to an older person (1 Tim. 5:1; 1 Pet. 5:5), but in Titus 1:5 refers to a particular position—the term for deacon may be used generically. Generic uses refer to any kind of servant. However, in 1 Timothy 3, the context is specific offices/roles in the church fulfilled by men who meet the listed qualifications; thus, it is used in a technical sense. A deacon is a servant in the church who meets these qualifications.

Deacons are to be, as the KJV reads, “grave”—serious and dignified in their work (1 Tim. 3:8). They are not to be double-tongued—telling different tales insincerely to appease people—but rather should engage in straight-talk.

Deacons should not be given to much wine. Alcohol for recreational use is left behind when one becomes a Christian (1 Pet. 4:1-4). The “much wine” here is the Bible’s way of describing things that should not be taken as a license to participate in a little bit. Jesus warned us not to be weighed down with carousing, drunkenness, and cares of this life (Luke 21:34). He did not mean we could do a little carousing and drunkenness provided we are not weighed down by it. Later in 1 Timothy, Paul had to tell Timothy to stop drinking water and take a little wine for his stomach’s sake, seemingly for medicinal reasons (1 Tim. 5:23). Timothy conscientiously avoided wine as a rule, so should Christians including deacons today.

Deacons are not to be greedy of dishonest gain (1 Tim. 3:8). Like the previous point, this does not mean a little dishonest gain is all right as long as one is not greedy for it. Deacons often handle financial transactions of the church in their service. A deacon who desires wealth without regard to biblical ethics can cause great damage to the church.

Deacons are to hold the mystery of the faith in a pure conscience (1 Tim. 3:9). The faith is the gospel plan of salvation (Acts 6:7; Jude 3). It is called a mystery by Paul because it was unknown in former ages and had to be revealed by God (Eph. 3:1-6; 6:19; Col. 1:24-27). To hold it is to adhere steadfastly to it instead of drifting away from it into false systems of thought (1 Tim. 1:19; 2 Tim. 1:13). Deacons hold on to the truth of the gospel with a pure conscience—they firmly believe and live out the gospel. Sometimes the church may be tempted to downplay the importance of a deacon being sound in the doctrine of Christ, perhaps because it is thought that he will be involved merely in physical chores, but this is a mistake since the Bible highlights his firm grasp of the gospel.

Deacons demonstrate their proficiency at leading a work of the church by first showing their ability to govern their homes. A deacon must be the husband of one wife and manage his children and household well (1 Tim. 3:12). Deacons are first to display proven experience to the congregation before being installed (1 Tim. 3:10). They are installed if they are beyond reproach.

We need spiritually mature men who meet these qualifications to step up and make sure the church accomplishes the Lord’s work. Let us be appreciative and respectful of the men who serve well in these capacities.

The resurrection of Jesus Christ from the dead is foundational to Christianity. This truth must be believed to become a Christian. Romans 10:9 says you must confess the Lord Jesus and believe in your heart that God has raised Him from the dead in order to have salvation. Some among the Christians in Corinth, perhaps influenced by Greek philosophers (Acts 17:32), started to say that there was no resurrection from the dead (1 Cor. 15:13). To show the seriousness of such an error, Paul lists to the Corinthians the unacceptable logical consequences of this position, which would include the following: Christ would not have risen, our preaching is empty, your faith is empty, we are false witnesses of God, you are still in your sins, those who have died in Christ have perished, and Christians are of all men most pitiable (1 Cor. 15:13-19). The resurrection is that crucial to Christianity.

When one is baptized, one becomes united with the death, burial, and resurrection of Jesus Christ (Rom. 6:3-5). Baptism saves us by the resurrection of Jesus Christ from the dead (1 Pet. 3:21). God has begotten Christians to a living hope by the resurrection of Jesus Christ from the dead (1 Pet. 1:3).

God has not only raised Jesus from the dead, He has also glorified Him (1 Pet. 1:21). Jesus is seated at the right hand of God with angels, authorities, and powers having been placed in subjection to Him (1 Pet. 3:22). To Jesus belongs the glory and the dominion forever and ever (1 Pet. 4:11).

The resurrection of Jesus gives Christians hope of a future resurrection. We have hope beyond the grave (1 Cor. 15:12-20). The dead in Christ will rise when Jesus returns (1 Thess. 4:16). However, we will not have physical  bodies; a change will occur (1 Cor. 15:51). Flesh and blood cannot inherit the kingdom of God (1 Cor. 15:50). Paul makes a contrast between the body that dies and is buried in the earth and the body with which one is outfitted for eternity (1 Cor. 15:35-49). “For this corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor. 15:53).

Notice these words: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself” (Phil. 3:20, 21). What exactly this will be like we do not know, but we with faith look toward it. “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 Jn. 3:2).

Abraham did not know how God would fulfill the promise to make a great nation from his seed if he sacrificed Isaac (Gen. 21:12; 22:2, 18). He had an idea about what God would do, which was mistaken (Heb. 11:17-19), but nonetheless he followed God’s instructions by faith and was rewarded according to the promise (Rom. 4:13-22). We today must also follow in the steps of faith of Abraham (Gal. 3:7-9, 26-29). We may not have all the details figured out about what heaven will be like, but we must by faith follow God’s commands to inherit it (1 Pet. 1:4; Rev. 22:14).

One of the most intriguing subjects in the Bible is the work of angels. Few places in the Bible pull back the curtain and allow us a glimpse of angels fulfilling their assigned tasks from the Lord. The book of Daniel shows us angels were part of God’s work to remove certain kings and set up other kings; they are called “watchers” and “holy ones” (Dan. 2:21; 4:13, 17). An angel fought with the prince of Persia and spoke with Daniel about the matter (Dan. 10:13, 20). These passages usually leave us wanting to know more.

While angels do appear in physical form as young men on occasions (Gen. 19:1-6; Mk. 16:5; Acts 1:10; etc.), many times their work is unseen by humans. In the pestilence that came as a result of an unlawful census, David lifted up his eyes and saw the angel of the Lord stand between heaven and earth, having a drawn sword in his hand stretched over Jerusalem (1 Chron. 21:16). God allowed certain people in the Old Testament to see angelic activity. Balaam did not see what his donkey saw; he did not see the angel with a sword drawn standing in the way until God opened his eyes (Num. 22:22-35). Elisha asked God to open the eyes of his servant to see the mountain full of horses and chariots of fire surrounding them (2 Kgs. 6:17). Elisha may have been surrounded by adversarial Syrians, but God’s army had the Syrians surrounded. Psalm 34:7 says, “The angel of the LORD encampeth round about them that fear him, and delivereth them.” God’s promised protection is expressed in Psalm 91:11-12 thusly, “For he shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.” This is figurative language. We should not tempt the Lord and expect Him to literally do some of things described in this passage as Satan tried to get Jesus to do (Mt. 4:5-7). However, the message of God’s protection is clear.

Angels were active in giving the law of Moses. Hebrews 2:2 describes that law as “the word spoken by angels.” Stephen said the Israelite people “received the law by the disposition of angels” (Acts 7:53). Paul said, “it was ordained by angels in the hand of a mediator” (Gal. 3:19). However, we now have the last will and testament of Jesus Christ, Who is far greater than the angels (Heb. 1:5-13).

When the beggar Lazarus died, he was carried by the angels into Abraham’s bosom (Lk. 16:22). Hebrews 1:14 asks this question about angels, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” While there is always more we want to know about the work of angels, we must recognize God has revealed to us what we need to know to do His commands (Deut. 29:29). Perhaps some are interested in angels because they like to think of the benefits of a spiritual being coming to their aid instead of focusing on God, who will judge us according to His word (Heb. 9:27; Jn. 12:48; Rev. 20:12). We should not worship angels (Col. 2:18; Rev. 19:10; 22:9), but instead we should focus on serving God who helps us as we do so.

God gave a law through Moses to the children of Israel (Ex. 19:1-8). This law was not for other nations (Deut. 4:7, 8), but for Israel (Ex. 34:27; Deut. 5:1-3; Mal. 4:4). Galatians 3:17 says the law came 430 years after God’s promise to Abraham to bless all nations. The law did not nullify the promise, rather it was added because of transgressions (Gal. 3:19). The law of Moses functioned as a guardian (Gal. 3:24). A guardian supervises and guides the children until they are grown; however, once they are grown, they are no longer under the guardian. Paul, an Israelite who grew up under the law, said, “we are no longer under a guardian” (Gal. 3:25 ESV).  The law of Moses has served its function. It brought us to Christ. Now in Christ all nations have the blessings of the promise made to Abraham long ago (Gal. 3:26-29).

Christ has come and the law has changed. The book of Hebrews speaks of Christ being our high priest after the order of Melchizedek (5:10; 6:20; 7:1-11, 15-17, 21). The Levitical priesthood of the law of Moses has been replaced by the superior priesthood of Christ. Hebrews 7:12 says, “For the priesthood being changed, of necessity there is also a change of the law.” Hebrews 8 goes on to describe how God fulfilled His promise to make a new covenant (cf. Jer. 31:31-34). This new covenant would not be according to the covenant He made at Sinai when He had brought the children of Israel out of Egypt (Jer. 31:32; Heb. 8:9) because the Sinai covenant was broken by the Israelites. Hebrews 10:1 explains the law was a shadow of things to come. The sacrifices of the law have been superseded by the sacrifice of Christ; thus, He has taken away the first law that He may establish the second (Heb. 10:8, 9). This is why the Bible uses the terms New Testament/Covenant (Mt. 26:28; Mk. 14:24; Lk. 22:20; 1 Cor. 11:25; 2 Cor. 3:6;  Heb. 9:15)  and Old Testament/Covenant (2 Cor. 3:14; Heb. 8:13).

In Romans 7:1-4, Paul gives the illustration of a widow. While her husband was alive she was bound to him, but now that he is deceased she is released to be married to another. He concludes, “Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God” (Rom. 7:4). Similarly, he wrote, “For I through the law died to the law that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:19, 20).

Many benefits come from understanding the Old Testament (Rom. 15:4); however, we must remember in our application of the Scriptures that the law of Moses is no longer in effect. We are not judged according to the law’s dietary restrictions, its annual feasts, or keeping the Sabbath (Col. 2:16). Christ abolished in His flesh the law of commandments contained in ordinances (Eph. 2:15).