StrongerBible

diakonia

διακονία

GreekG1248ministry, service, ...

Appears 34 times · tap a cell to see the verses

Luk 10:40Act 1:17Act 1:25Act 6:1Act 6:4Act 11:29Act 12:25Act 20:24Act 21:19Rom 11:13Rom 12:7 (2×)Rom 15:311Co 12:51Co 16:152Co 3:72Co 3:82Co 3:9 (2×)2Co 4:12Co 5:182Co 6:32Co 8:42Co 9:12Co 9:122Co 9:132Co 11:8Eph 4:12Col 4:171Ti 1:12
Root family
Word studyResearch-gradedee-ah-ko-NEE-ahnoun

What diakonia means

a commission carried out on behalf of another: the assigned work or ministry someone is charged to do, especially in the service of God

TranslatabilityPartialCertaintyContested

At its heart this word names work that someone has been given to do for another. It is not a feeling or a rank but an actual task carried out on a charge received from someone in authority. That is why the same word can cover:

  • the lifelong commission of an apostle
  • the delivery of a large gift between churches
  • the errand an angel runs at God's command

In every case the work is assigned, and it is done for someone else's sake.

Its most common use in the New Testament is for a commission received from God. Writers speak of receiving this work, being placed into it, and fulfilling it, the way an envoy is handed an assignment. Paul above all uses it for his own charge, the work of reconciliation he was given by the Lord, and for his role as an authorized go-between through whom God's new covenant reaches people.

The word also names concrete undertakings done for others:

  • the organized collection Paul carried from Gentile churches to the poor believers in Jerusalem
  • the daily provision for widows in the early church
  • ordinary serving
  • service as one of the gifts God gives the church

What ties the whole range together is not that the work is lowly but that it is entrusted: it answers to a charge and is done on behalf of another.

For a long time readers assumed the core of the word was humble, self-giving care for people in need. A close look at how Greek writers actually used it has shifted that picture: the center is being commissioned to act for someone, and practical care for the needy is one setting among many rather than the heart of the word.

Nuances

1aa commission received from God to serve him: the apostolic charge and the work of announcing the good news
Act 1:17Act 1:25Act 6:4Act 20:24Act 21:19Rom 11:132Co 4:12Co 6:32Co 11:8Col 4:171Ti 1:122Ti 4:5
1bthe work of bringing God's new covenant and reconciliation to people, carried out as his authorized representative
2Co 3:72Co 3:82Co 3:9 (2×)2Co 5:18
1can organized relief mission: the collection Paul gathered from the Gentile churches and carried to the poor believers in Jerusalem
Act 11:29Act 12:25Rom 15:311Co 16:152Co 8:42Co 9:12Co 9:122Co 9:13
1dservice rendered to help others: ordinary serving, service as a gift God gives the church, and the tasks angels carry out at God's command
Luk 10:40Act 6:1Rom 12:7 (2×)1Co 12:5Heb 1:14Rev 2:19
Act 6:1

Whether the daily service in Acts 6:1 is the material distribution of food to widows or the ministry of the word among the Greek-speaking widows.

  • majorityThe daily service is the distribution of food and material support to the widows, which the Greek-speaking widows were being denied.; E. Haenchen, The Acts of the Apostles (Hermeneia, 1971); C. K. Barrett, The Acts of the Apostles (ICC, 1994)
  • minorityThe daily service is the ministry of the word among the Hellenist widows, so the passage distinguishes two forms of authorized ministry rather than founding a social-service office.; John N. Collins, Diakonia: Re-interpreting the Ancient Sources (Oxford University Press, 1990); A. Hentschel, Diakonia im Neuen Testament (WUNT 2/226, Mohr Siebeck, 2007)

What scholars say about diakonia

The traditional twentieth-century synthesis, canonised by H. W. Beyer's TDNT article on the basis of Wilhelm Brandt's diaconal-movement work, held that the diakon- word group centres on humble, self-giving service, especially care for the needy, taking waiting at table as the basic meaning. John N. Collins, Diakonia: Re-interpreting the Ancient Sources (1990), overturned this through a survey of roughly a thousand years of Greek, arguing that the words denote commissioned agency: errand and message-bearing, mediation, and authorized attendance, unified by the notion of a mandate given by a superior. Collins's reorientation has been broadly absorbed into the lexicographical mainstream (Danker's BDAG3 now leads with intermediary and mediation glosses and quotes Collins) and independently corroborated by Anni Hentschel, Diakonia im Neuen Testament (2007), who notes that only about two of the roughly one hundred New Testament occurrences describe explicitly charitable tasks. The remaining debate, reflected in Paula Gooder, Gert Breed, and Kari Latvus, concerns how far the mandate model can carry the whole range: several scholars accept the commissioned-agency core while holding that beneficent service can still enter particular passages (notably in Mark and Revelation 2:19) through context rather than through the word itself. The Septuagint rarity of the group, and its avoidance of the word for the servant of the LORD, further weakens any derivation of the term from Old Testament servant theology.

Where scholars disagree about diakonia

Whether the diakon- word group centrally denotes humble, menial service (especially care for the needy) or commissioned agency (being sent to act, speak, or mediate on another's behalf under a mandate).

  • majorityThe words center on commissioned agency: a task carried out on behalf of another, often mediating or message-bearing, with humble care for the needy not part of the core meaning.; John N. Collins, Diakonia: Re-interpreting the Ancient Sources (Oxford University Press, 1990); A. Hentschel, Diakonia im Neuen Testament (WUNT 2/226, Mohr Siebeck, 2007); BDAG, s.v. διακονία
  • minorityThe words center on lowly, self-giving service, especially practical care for those in need, growing out of the sense of waiting at table.; H. W. Beyer, "διακονέω, διακονία, διάκονος," TDNT 2:81-93
  • contestedCommissioned agency is the core, but beneficent, compassionate service genuinely enters some passages through their context even though it is not carried by the word itself.; G. Breed, "Diakonia: In Conversation with John N. Collins," Ecclesiology 13 (2017): 349-68; K. Latvus, "The Paradigm Challenged," Studia Theologica 62 (2008): 142-57
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDAG, s.v. διακονίαlexicon
  • H. W. Beyer, "διακονέω, διακονία, διάκονος," TDNT 2:81-93theological-dictionary
  • John N. Collins, Diakonia: Re-interpreting the Ancient Sources (Oxford University Press, 1990)monograph
  • A. Hentschel, Diakonia im Neuen Testament (WUNT 2/226, Mohr Siebeck, 2007)monograph
  • P. Gooder, "Diakonia in the New Testament: A Dialogue with John N. Collins," Ecclesiology 3/1 (2006): 33-56article
  • A. Weiser, "διακονία," EDNT 1:302-304theological-dictionary

All attested forms of διακονία

accusative f s

διακονίαν

Luk 10:40, Act 11:29, Act 12:25, Act 20:24, Rom 11:13, Rom 12:7, 1Co 16:15, 2Co 4:1

genitive f s

διακονίας

Act 1:17, Act 1:25, Act 21:19, 2Co 8:4, 2Co 9:1, 2Co 9:13, Eph 4:12

nominative f s

διακονία

Rom 15:31, 2Co 3:7, 2Co 3:8, 2Co 3:9, 2Co 6:3, 2Co 9:12

dative f s

διακονίᾳ

Act 6:1, Act 6:4, Rom 12:7, 2Co 3:9

genitive f p

διακονιῶν

1Co 12:5