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Appendix: Word Studies of
Prayer Book
The Bible versions used are as
follows:
The Living New Testament = L.B.N.T.
copyright 1967 - Tyndale House Foundation,
Wheaton,IL. 60187
Exegeses Ready Research Bible = Ex.R.R.B.
: a literal translation and transliteration of Scrpture.The Authorized King James Version
-Copyright 1992 --World Bible Publishers, Iowa Falls,IA. 50126 (Keys To
Interpreting The Exegeses. #1. King James In Regular Type, #2. Text under exegeses is
underlined, #3. Text of Exegeses is in Brakets.)
New King James = N.K.J.
King James = K.J.
The New Testament In Modern Speech = W.N.T.
: By Richard Francis Weymouth - copyright 1996 Kenneth Copeland
Publications, Fort Worth, Texas 76192-0001
The Message , The New Testament In
Contemporary Language = Message : By Eugene H. Peterson - copyright 1994 ;
NavPress Publishing Group,P.O.Box 35001, Colorado Springs,Colorado 80935
Ben Campbell Johnson Paraphrase = Ben. C.
J. :-A Great Love, Inc. Publisher, Toccoa, Georgia 30577
New Living Translation = N.L.T. : By
Tyndale House Publishers, Inc. , Wheaton, IL. Copyright 1996 www.tyndale.com
New American Standard Bible = N.A.S.
Amplified Bible =Amp.
New International Version = N.I.V.
Section 3:
WE ARE THE SERVANTS OF GOD
Psalms 101:6 (KJ)
Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that
walketh in a perfect way he shall serve me.
Romans 12 Servants of living sacrifices, Romans 12 All
The Message Translation
So here's what I want you to do, God helping you: Take your everyday, ordinary life - your
sleeping, eating, going to work, and walking around life - and place it before God as an
offering. Embracing what God does for you is the best thing you can do for Him. Don't
become so well adjusted to your culture that you fit into it without even thinking.
Instead, fix your attention on God. You'll be changed from the inside out. Readily
recognize what he wants from you, and quickly respond to it. Unlike the culture around
you, always dragging you down to its level of immaturity, God brings the best out of you,
develops well-formed maturity in you.
I'm speaking to you out of deep gratitude for all that God has given me, and especially as
I have responsibilities in relation to you. Living then, as every one of you does, in pure
grace, it's important that you not misinterpret yourselves as people who are bringing this
goodness to God. No, God brings it all to you. The only accurate way to understand
ourselves is by what God is and By what he does for us, not by what we are and what we do
for Him.
In this way we are like the various parts of a human body. Each part gets its meaning from
the body as a whole, not the other way around. The body we're talking about is Christ's
body of chosen people. Each of us finds our meaning and function as a part of his body.
But as a chopped-off finger or cut-off toe we wouldn't amount to much, would we? So since
we find ourselves fashioned into all these excellently formed and marvelously functioning
parts in Christ's body, let's just go ahead and be what we wer3e made to be, without
enviously or pridefully comparing ourselves with each other, or trying to be something we
aren't.
If you preach, God's Message, nothing else; If you help, just don't take over; if you
teach, stick to your teaching; if you give encouraging guidance be careful that you don't
get bossy; if you're put in charge, don't manipulate; if you're called to give aide to
people in distress, keep your eyes open and be quick to respond; if you work with the
disadvantaged, don't let yourself get irritated with them or depressed by them. Keep a
smile on your face.
Love from the center of who you are; don't fake it. Run for dear life from evil; hold on
for dear life to good. Be good friends who love deeply; practice playing second fiddle.
Don't burn out; keep yourselves fueled and a flame. Be alert servants of the Master,
cheerfully expectant. Don't quit in hard times; pray all the harder. Help needy
Christians; be inventive in hospitality.
Bless your enemies; no cursing under your breath. Laugh with your happy friends when
they're happy; share tears when they're down. Get along with each other; don't be
stuck-up. Make friends with nobodies; don't be the great somebody.
Don't hit back; discover beauty in everyone. If you've
Got it in you, get along with everybody. Don't insist on getting even; that's not for you
to do. "I'll do the judging," says God. "I'll take care of it."
Our Scriptures tell us that if you see your enemy hungry, go buy that person lunch, or if
he's thirsty, get him a drink. Your generosity will surprise him with goodness. Don't let
evil get the best of you; get the best of evil by doing good.
God the Potter
Isaiah 64:8 (KJ)
8 But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all
are the work of thy hand To be vessels of honor
2 Timothy 2:20-21
In a well-furnished kitchen there are not only crystal goblets and silver platters, but
waste cans and compost buckets- some containers used to serve fine meals, others to take
out the garbage. Become the kind of container God can use to present any and every kind of
gift to his guests for their blessing.
(2Timothy 2:20-21 NIV)
20 In a large house there are articles not only of gold and silver, but also of wood and
clay; some are for noble purposes and some for ignoble. 21 If a man cleanses himself from
the latter, he will be an instrument for noble purposes, made holy, useful to the Master
and prepared to do any good work.
"Expansion on Servant of God"
James 1:1 (NAS & KJ), Psalms 116:16 (NAS & NIV)
(James 1:1 NAS)
1 James, A bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are
dispersed abroad, greetings.
James 1:1 (KJ)
1 JAMES, A servant of God and of the Lord Jesus Christ, to the twelve tribes which are
scattered abroad, greetings.
Psalms 116:16 (NIV)
16 O Lord, truly I am your servant; I am your servant, the son of your maidservant; you
have freed me from my chains.
The Pleasures and Prosperity of a Servant
Job 36:11 (AMP&NIV) & Psalms 84:11-12 (AMP)
Job 36:11 (AMP)
11 "If they obey and serve Him, they shall spend their days in prosperity, and their
years in pleasantness and joy.
Job 36:11 (NIV)
11 If they obey and serve Him, they will spend the rest of their days in prosperity and
their years in contentment.
Psalms 84:11-12 (AMP)
"For the Lord God is a sun and shield: the Lord bestows [present]-is the man who
trusts in You. (Leaning and believing on You, committing all and confidently looking to
You, and that without fear or misgivings)!
2 Timothy 2:24-26 (NAS)
24 And the Lord's bond-servant must not be quarrelsome, vut be kind to all, able to teach,
patient when wronged, 25 with gentleness correcting those who are in opposition, if
perhaps God may grant them repentance leading to the knowledge of the truth, 26 and they
may come to their senses and escape from the snare of the devil, having captive by Him to
do his will.
We are to be a kingdom of Priests
Numbers 11:29 (NKJ)
Then Moses said to Him, "Are you zealous for my sake? Oh, that all the Lord's people
were prophets and that the Lord would put His Spirit upon them!"
Exodus 19:6 (KJ)
And ye shall be unto me a kingdom of priests, and an holy nation. These are the words
which thou shalt speak unto the children of Israel.
John 20:21 (NKJ)
Then Jesus said to them again, "Peace to you! As the Father has sent me, I also send
you."
GO INTO ALL THE WORLD!
Mark 16:15-18 (KJ)
15 And he said unto them, Go ye into all the world, and preach the gospel to every
creature.
16 He that believeth and is baptized shall be saved; but he that believeth not shall be
damned.
17 And these signs shall follow them that believe; In my name shall they cast out devils;
they shall speak with new tongues;
18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt
them; they shall lay hands on the sick, and they recover.
Page 5 of Book, Section 3 Todd Powers'
Character list in scripture.
Godly Character
2 Peter 1:4 (KJ)
Whereby are given unto us exceeding great and precious promises: that by these ye might be
partakers of the divine nature, having escaped the corruption that is in the world through
lust.
Godly Integrity
Romans 5:4-5(AMP), Proverbs 11:3, Proverbs 25:26,
Proverbs 26:9-12, Psalms 26:1(AMP)
Psalms 26:1 (AMP) VINDICATE
ME, O Lord, for I have walked in my integrity; I have [expectantly] trusted, leaned and
relied on the Lord without wavering, and I shall not slide.
Proverbs 25:26 (AMP) Like a
muddied fountain and a polluted spring is a righteous man who yield, falls down and
compromises his integrity before the wicked.
Psalms 26:11-12 (AMP)
11 But as for me, I will walk in my integrity; redeem me, and be merciful and gracious to
me.
12 My foot stands on an even place; in the congregations will I bless the Lord.
Proverbs 11:3 (AMP)
The integrity of the upright shall guide them, but the willful contrariness and
crookedness of the treacherous shall destroy them.
Romans 5:4-5 (AMP)
4 And endurance (fortitude develops maturity of character- that is, approved faith and
tried integrity. And character [of this sort] produces [the habit of] joyful and confident
hope of eternal salvation.
5 Such hope never disappoints or deludes or shames us, for God's love have been poured out
in our hearts through the Holy Spirit Who has been given to us.
HAVE THE WAR HORSE MENTALITY FOR GOD!!!
Job 39:19-25 (NIV), Zachariah 10:3, Proverbs 21:31
Job 39:19-25 (NIV)
19 "Do you give the horse his strength or clothe his neck with a flowing mane?
20 Do you make him leap like a locust, striking terror with his proud snorting?
21 He paws fiercely, rejoicing in his strength, and charges into the fray.
22 He laughs at fear, afraid of nothing; he doesn not shy away from the sword.
23 The quiver rattles against his side, along with the flashing spear and lance.
24 In frenzied excitement he eats up the ground; he cannot stand still when the trumpet
sounds.
25 At the blast of the trumpet he snorts, "Aha!" He catches the scent of battle
from afar, the shout of commanders and the battle cry.
Proverbs 21:31 (NLT)
The horses are prepared for battle, but the victory belongs to the Lord.
Zachariah 10:3-5 (AMP)
3 My anger is kindled against the shepherds [who are not true shepherds], and I will
punish the goatleaders; for the Lord of hosts has visited His flock, the house of Judah,
and will make them as His beautiful and majestic horse in the battle.
4 Out of him shall come forth the corner stone, out of him the tent peg, out of him the
battle bow; every ruler shall proceed from him.
5 And they shall be as mighty men, treading down their enemies in the mire of the streets
in the battle; and they shall fight, because the Lord is with them, and the [oppressor's]
riders on horses shall be confounded and put to shame.
SERVANT OF THE LORD - a
theological concept in the Book of Isaiah that points forward to Jesus the Messiah.
Passages in the book that express this idea are Isaiah 42:1-4; 49:1-6; 50:4-9; and
52:13-53:12.
But even before Isaiah's time, the concept of God's servant was deeply rooted in the
history of the nation of Israel. The term "servant" was frequently applied to
those who performed some service, task, or mission for the Lord. It was applied to Abraham
(Gen. 26:24), Isaac (Gen. 24:14), Jacob (Ezek. 28:25), and Moses (Deut. 34:5), as well as
many of the prophets of the Old Testament.
But in the "Servant Songs" of his book, the prophet Isaiah used the phrase
"Servant of the Lord" in a specialized or messianic sense. The Servant of the
Lord not only would encounter and accept suffering in the course of His work, but He also
would realize that His vicarious suffering would become the means by which He would give
His life as a ransom for others.
The New Testament writers are unanimous in stating that the Servant of the Lord is a
messianic figure and that Jesus is that Servant. The first of Isaiah's "Servant
Songs" (Is. 42:1-4) was quoted by Matthew as being fulfilled in Jesus (Matt.
12:18-21). The Book of Acts emphasized the suffering and hostility the Messiah underwent
to accomplish redemption (Acts 3:13, 26; 4:27, 30). In these passages Jesus is referred to
as "His Servant Jesus" (Acts 3:13, 26) and "Your holy Servant Jesus"
(Acts 4:27, 30). The violent treatment suffered by Jesus was precisely what the
"Servant Songs" of Isaiah prophesied about God's Servant. Jesus saw His role as
that of a servant (Mark 10:45, in fulfillment of Isaiah 53:10-11). He taught His followers
to view His mission, and theirs as well, in terms of servanthood. Thus the Servant of the
Lord, spoken of by Isaiah the prophet, is preeminently Jesus Himself.
According to Isaiah, the Servant of the Lord would "bring forth justice to the
Gentiles" (Is. 42:1) and establish "justice in the earth" (Is. 42:4). He
would bring Jacob back to the Lord (Is. 49:5) and would be "a light to the
Gentiles" (Is. 49:6). He would not hide His face from shame and spitting (Is. 50:6).
He would be the sin-bearing Servant, giving His life for the redemption of His people (Is.
52:13-53:12).
Through Jesus the ancient mission given by God to Abraham-to be a blessing to all the
families of the earth (Gen. 12:1-3)-is now entrusted to the church. The church's
responsibility is to preach the gospel to Jew and Gentile, bondslave and freeman, male and
female, rich and poor. To be a servant of God is to serve Him continually (Dan. 6:20). As
His mission was that of a servant, so must ours be (Mark 10:42-45).
BOND SERVANT (see SLAVE, SLAVERY).
BOND - an obligation or restraint of any kind. In the Bible, the word is used literally,
of the fetters and chains of prisoners (Judg. 15:14). In a figurative sense, it refers to
the bonds of sin and wickedness (Is. 58:6), covenant obligation (Ezek. 20:37), and peace
and love (Eph. 4:3)
SLAVE, SLAVERY - a person bound in servitude to another human being as an instrument of
labor; one who is no longer free and has no rights.
An ancient practice (Gen. 9:25), slavery existed in several different forms in biblical
times. Household or domestic slavery was its most common form; this is illustrated by
HAGAR, who lived in the home of Abram and Sarai (Gen. 16:1) and by Jesus in His parables
(Matt. 13:24-30; 21:33-44). State slavery, another common form, is illustrated by the
Israelites' experience under their Egyptian taskmasters (Ex. 5:6-19; 13:3), and later by
Solomon, who enslaved some of the Canaanite peoples (1 Kin. 9:20-21). Temple slavery is
illustrated by the practice of Moses and Joshua, who assigned certain people as slaves to
the Levites for Temple service (Num. 31:25-47; Josh. 9:21-27).
One could purchase slaves, as in the case of Joseph. He was sold into slavery by his
brothers for 20 shekels of silver (Gen. 37:28). Israelites could also buy foreign slaves
(Lev. 25:44). People captured in war frequently became slaves (Gen. 14:21; Num. 31:9).
Occasionally those who wanted slaves might kidnap them, but this practice was forbidden by
Israelite law (Ex. 21:16; 1 Tim. 1:10).
People could become slaves in several ways. The poor who were unable to pay their debts
could offer themselves as slaves (Ex. 21:2-6; Neh. 5:1-5). A thief who could not repay
what he had stolen could also be sold as a slave. Children born of slave parents became
"house-born slaves" (Gen. 15:3; 17:12-13). Sometimes children would be taken as
slaves in payment for debts (2 Kin. 4:1-7).
Treatment of slaves generally depended on the character of the master (Gen. 24; 39:1-6).
But a set of regulations governed the treatment of domestic slaves (Ex. 21; Deut. 15).
Repeatedly, Israel was instructed by the law not to rule over a fellow Israelite harshly
(Lev. 25:39; Deut. 15:14). If a master beat a slave or harmed him, the law provided that
the slave could go free (Ex. 21:26-27); and the killing of a slave called for a penalty
(Ex. 21:20).
Slaves were allowed to secure their freedom. Under the law, no Hebrew was to be the
permanent slave of another Hebrew. After six years of service, a slave was to be released
(Ex. 21:2; Deut. 15:12). In the Year of JUBILEE, no matter how long a slave had served, he
was to be released (Lev. 25:37-43). If a slave desired to continue with his master, he
would have a mark made in the ear; this mark would signify that he had chosen to remain a
slave (Ex. 21:5-6). A slave could also buy his freedom, or another person could buy his
freedom for him (Lev. 25:47-49).
Among the Romans in New Testament times, freedom for a slave could be arranged if
ownership was transferred to a god. The slave could then receive his freedom in return for
contracting his services. He would continue with his master, but now as a free man.
The Bible contains warnings about the practice of slavery. The prophet Amos spoke woe to
Gaza and Tyre for their practices of slave-trading entire populations (Amos 1:6-9).
The Book of Revelation declares that disaster awaits those who sell slaves (Rev.18:13). As
for Christians, the apostle Paul advised slaves to obey their masters (Eph. 6:5; Col.
3:22; Titus 2:9). Paul appealed to Philemon to receive back Onesimus, a runaway slave who
was now a Christian and therefore a brother (Philem. 1:16). Elsewhere Paul counseled
believing slaves to seek freedom if they could (1 Cor. 7:21). Since slave practices were
part of the culture in biblical times, the Bible contains no direct call to abolish
slavery. But the implications of the gospel, especially the ethic of love, stand in
opposition to slavery.
Both slave and free are called upon to receive the gospel of Jesus Christ. In Christ,
social distinctions such as slavery no longer apply (Gal. 3:28; Col. 3:11); in Christ all
are brothers and sisters. The excitement of such new relationships is expressed by Paul:
"Therefore you are no longer a slave but a son, and if a son, then an heir of God
through Christ" (Gal. 4:7).
In a spiritual sense, people apart from Christ are slaves to sin. To commit sin is to
demonstrate that sin has control of one's life (John 8:34). Christ can set us free from
this kind of slavery (John 8:36)-to be obedient to Christ and to do righteousness (Rom.
6:16-18).
Paul spoke of himself as a "servant," a word sometimes rendered as
"bondservant" but frequently also as "slave" (Rom. 1:1; Titus 1:1).
Christians, especially ministers, are not hired servants but slaves committed to service
to Jesus. Slaves do not manage their own lives. People who call themselves slaves of
Christ acknowledge that the Savior has power over them.
SERVANT. [SLAVE.]
SLAVE. The institution of slavery was recognized, though not established, by the Mosaic
law with a view to mitigate its hardship and to secure to every man his ordinary rights.
I. Hebrew slaves.-
1. The circumstances under which a Hebrew might be reduced to servitude were-(1) poverty;
(2) the commission of theft; and (3) the exercise of paternal authority. In the first
case, a man who had mortgaged his property, and was unable to support his family, might
sell himself to another Hebrew, with a view both to obtain maintenance and perchance a
surplus sufficient to redeem his property. Lev. 25:25, 39. (2) The commission of theft
rendered a person liable to servitude whenever restitution could not be made on the scale
prescribed by the law. Ex. 22:1, 3. The thief was bound to work out the value of his
restituion money in the service of him on whom the theft had been committed. (3) The
exercise of paternal authority was limited to the sale of a daughter of tender age to be a
maidservant, with the ulterior view of her becoming the concubine of the purchaser. Ex.
21:7. 2. The servitude of a Hebrew might be terminated in three ways: (1) by the
satisfaction or the remission of all claims against him; (2) by the recurrence of the year
of of jubilee, Lev. 25:40; and (3) the expiration of six years from the time that his
servitude commenced. Ex. 21:2; Deut. 15:12. (4) To the above modes of obtaining liberty
the rabbinists added, as a fourth, the death of the master without leaving a son, there
being no power of claiming the slave on the part of any heir except a son. If a servant
did not desire to avail himself of the opportunity of leaving his service, he was to
signify his intention in a formal manner before the judges (or more exactly at the place
of judgment), and then the master was to take him to the door-post, and to bore his car
through with an awl, Ex. 21:6, driving the awl into or "unto the door," as
stated in Deut. 15:17, and thus fixing the servant to it. A servant who had submitted to
this operation remained, according to the words of the law, a servant "forever."
Ex. 21:6. These words are, however, interpreted by Josephus and by the rabbinists as
meaning until the year of jubilee. 3. The condition of a Hebrew servant was by no means
intolerable. His master was admonished to treat him, not "as a bond-servant, but as
an hired servant and as a sojourner," and, again, "not to rule over him with
rigor." Lev. 25:30, 40, 43. At the termination of his servitude the master was
enjoined not to "let him go away empty," but to remunerate him liberally out of
his flock, his floor and his wine-press. Deut. 15:13-14. In the event of a Hebrew becoming
the servant of a "stranger," meaning a non-Hebrew, the servitude could be
terminated only in two ways, viz., by the arrival of the year of jubilee, or by the
repayment to the master of the purchase money paid for the servant, after deducting a sum
for the value of his services proportioned to the length of his servitude. Lev. 25:47-55.
A Hebrew woman might enter into voluntary servitude on the score of poverty, and in this
case she was entitled to her freedom after six years service, together with her usual
gratuity at leaving, just as in the case of a man. Deut. 15:12-13. Thus far we have seen
little that is objectionable in the condition of Hebrew servants. In respect to marriage
there were some peculiarities which, to our ideas, would be regarded as hardships. A
master might, for instance, give a wife to a Hebrew servant for the time of his servitude,
the wife being in this case, it must be remarked, not only a slave but a non-Hebrew.
Should he leave when his term had expired, his wife and children would remain the absolute
property of the master. Ex. 21:4-5. Again, a father might see his young daughter to a
Hebrew, with a view either of marrying her himself or of giving her to his son. Ex.
21:7-9. It diminishes the apparent harshness of this proceeding if we look on the purchase
money as in the light of a dowry given, as was not unusual, to the parents of the birde;
still more, if we accept the rabbinical view that the consent of the maid was required
before the marriage could take place. The position of a maiden thus sold by her father was
subject to the following regulations: (1) She could not "go out as the men-servants
do," i.e., she could not leave at the termination of six years, or in the year of
jubilee, if her master was willing to fulfill the object for which he had purchased her.
(2) Should he not wish to marry her, he should call upon her friends to procure her
release by the repayment of the purchase money. (3) If he betrothed her to his son, he was
bound to make such provision for her as he would for one of his own daughters. (4) If
either he or his son, having married her, took a second wife, it should not be to the
prejudice of the first. (5) If neither of the three first specified alternatives took
place, the maid was entitled to immediate and gratuitous liberty. Ex. 21:7-11. The custom
of reducing Hebrews to servitude appears to have fallen into disuse subsequent to the
Babylonish captivity. Vast numbers of Hebrews were reduced to slavery as war-captives at
different periods by the Phoenicians, Joel 3:6, the Philistines, Joel 3:6; Amos 1:6, the
Syrians, 1 Macc. 3:41; 2 Macc. 8:11, the Egyptians, Joseph. Ant. xii. 2, §3, and above
all by the Romans. Joseph. B. J. vi. 9, §3.
II. Non-Hebrew slaves.-
1. The majority of non-Hebrew slaves were war-captives, either of the Canaanites who had
survived the general extermination of their race under Joshua or such as were conquered
from the other surrounding nations. Num. 31:26ff. Besides these, many were obtained by
purchase from foreign slave-dealers, Lev. 25:44-45; and others may have been resident
foreigners who were reduced to this state by either poverty or crime. The children of
slaves remained slaves, being the class described as "born in the house," Gen.
14:14; 17:12; Eccles. 2:7, and hence the number was likely to increase as time went on.
The average value of a slave appears to have been thirty shekels. Ex. 21:32. 2. That the
slave might be manumitted appears from Ex. 21:26-27; Lev. 19:20. 3. The slave is described
as the "possession" of his master, apparently with a special reference to the
power which the latter had of disposing of him to his heirs, as he would any other article
of personal property. Lev. 25:45-46. But, on the other hand, provision was made for the
protection of his person. Ex. 21:20; Lev. 24:17, 22. A minor personal injury, such as the
loss of an eye or a tooth, was to be recompensed by giving the servant his liberty. Ex.
21:26-27. The position of the slave in regard to religious privileges was favorable. He
was to be circumcised, Gen. 17:12, and hence was entitled to partake of the paschal
sacrifice, Ex. 12:44, as well as of the other religious festivals. Deut. 12:12, 18; 16:11,
14. The occupations of slaves were of a menial character, as implied in Lev. 25:39,
consisting partly in the work of the house and partly in personal attendance on the
master. It will be seen that the whole tendency of the Bible legislation was to mitigate
slavery, making it little more than hired service, and to abolish it, as indeed it was
practically abolished among the Jews six hundred years before Christ.
Bondage, spiritual
A. Subjection to:
The devil 2 Tim. 2:26
Sin John 8:34
Fear of death Heb. 2:14, 15
Death Rom. 7:24
Corruption 2 Pet. 2:19
B. Deliverance from:
Promised Is. 42:6, 7
Proclaimed Luke 4:18, 21
Through Christ John 8:36
By obedience Rom. 6:17-19
By the truth John 8:32
Servant-one who serves others
A. Descriptive of:
Slave Gen. 9:25
Social inferior Gen. 19:2
Worshiper of God 1 Sam. 3:9
Messenger of God Josh. 1:2
Messiah Is. 42:1
Follower of Christ 2 Tim. 2:24
B. Applied distinctively to:
Prophets Zech. 1:6
Messiah Zech. 3:8
Moses Mal. 4:4
Christians Acts 2:18
Glorified saints Rev. 22:3
See Slave
SERVANT. [SLAVE.]
SLAVE. The institution of slavery was recognized, though not established, by the Mosaic
law with a view to mitigate its hardship and to secure to every man his ordinary rights.
I. Hebrew slaves.-
1. The circumstances under which a Hebrew might be reduced to servitude were-(1) poverty;
(2) the commission of theft; and (3) the exercise of paternal authority. In the first
case, a man who had mortgaged his property, and was unable to support his family, might
sell himself to another Hebrew, with a view both to obtain maintenance and perchance a
surplus sufficient to redeem his property. Lev. 25:25, 39. (2) The commission of theft
rendered a person liable to servitude whenever restitution could not be made on the scale
prescribed by the law. Ex. 22:1, 3. The thief was bound to work out the value of his
restituion money in the service of him on whom the theft had been committed. (3) The
exercise of paternal authority was limited to the sale of a daughter of tender age to be a
maidservant, with the ulterior view of her becoming the concubine of the purchaser. Ex.
21:7. 2. The servitude of a Hebrew might be terminated in three ways: (1) by the
satisfaction or the remission of all claims against him; (2) by the recurrence of the year
of of jubilee, Lev. 25:40; and (3) the expiration of six years from the time that his
servitude commenced. Ex. 21:2; Deut. 15:12. (4) To the above modes of obtaining liberty
the rabbinists added, as a fourth, the death of the master without leaving a son, there
being no power of claiming the slave on the part of any heir except a son. If a servant
did not desire to avail himself of the opportunity of leaving his service, he was to
signify his intention in a formal manner before the judges (or more exactly at the place
of judgment), and then the master was to take him to the door-post, and to bore his car
through with an awl, Ex. 21:6, driving the awl into or "unto the door," as
stated in Deut. 15:17, and thus fixing the servant to it. A servant who had submitted to
this operation remained, according to the words of the law, a servant "forever."
Ex. 21:6. These words are, however, interpreted by Josephus and by the rabbinists as
meaning until the year of jubilee. 3. The condition of a Hebrew servant was by no means
intolerable. His master was admonished to treat him, not "as a bond-servant, but as
an hired servant and as a sojourner," and, again, "not to rule over him with
rigor." Lev. 25:30, 40, 43. At the termination of his servitude the master was
enjoined not to "let him go away empty," but to remunerate him liberally out of
his flock, his floor and his wine-press. Deut. 15:13-14. In the event of a Hebrew becoming
the servant of a "stranger," meaning a non-Hebrew, the servitude could be
terminated only in two ways, viz., by the arrival of the year of jubilee, or by the
repayment to the master of the purchase money paid for the servant, after deducting a sum
for the value of his services proportioned to the length of his servitude. Lev. 25:47-55.
A Hebrew woman might enter into voluntary servitude on the score of poverty, and in this
case she was entitled to her freedom after six years service, together with her usual
gratuity at leaving, just as in the case of a man. Deut. 15:12-13. Thus far we have seen
little that is objectionable in the condition of Hebrew servants. In respect to marriage
there were some peculiarities which, to our ideas, would be regarded as hardships. A
master might, for instance, give a wife to a Hebrew servant for the time of his servitude,
the wife being in this case, it must be remarked, not only a slave but a non-Hebrew.
Should he leave when his term had expired, his wife and children would remain the absolute
property of the master. Ex. 21:4-5. Again, a father might see his young daughter to a
Hebrew, with a view either of marrying her himself or of giving her to his son. Ex.
21:7-9. It diminishes the apparent harshness of this proceeding if we look on the purchase
money as in the light of a dowry given, as was not unusual, to the parents of the birde;
still more, if we accept the rabbinical view that the consent of the maid was required
before the marriage could take place. The position of a maiden thus sold by her father was
subject to the following regulations: (1) She could not "go out as the men-servants
do," i.e., she could not leave at the termination of six years, or in the year of
jubilee, if her master was willing to fulfill the object for which he had purchased her.
(2) Should he not wish to marry her, he should call upon her friends to procure her
release by the repayment of the purchase money. (3) If he betrothed her to his son, he was
bound to make such provision for her as he would for one of his own daughters. (4) If
either he or his son, having married her, took a second wife, it should not be to the
prejudice of the first. (5) If neither of the three first specified alternatives took
place, the maid was entitled to immediate and gratuitous liberty. Ex. 21:7-11. The custom
of reducing Hebrews to servitude appears to have fallen into disuse subsequent to the
Babylonish captivity. Vast numbers of Hebrews were reduced to slavery as war-captives at
different periods by the Phoenicians, Joel 3:6, the Philistines, Joel 3:6; Amos 1:6, the
Syrians, 1 Macc. 3:41; 2 Macc. 8:11, the Egyptians, Joseph. Ant. xii. 2, §3, and above
all by the Romans. Joseph. B. J. vi. 9, §3.
II. Non-Hebrew slaves.-
1. The majority of non-Hebrew slaves were war-captives, either of the Canaanites who had
survived the general extermination of their race under Joshua or such as were conquered
from the other surrounding nations. Num. 31:26ff. Besides these, many were obtained by
purchase from foreign slave-dealers, Lev. 25:44-45; and others may have been resident
foreigners who were reduced to this state by either poverty or crime. The children of
slaves remained slaves, being the class described as "born in the house," Gen.
14:14; 17:12; Eccles. 2:7, and hence the number was likely to increase as time went on.
The average value of a slave appears to have been thirty shekels. Ex. 21:32. 2. That the
slave might be manumitted appears from Ex. 21:26-27; Lev. 19:20. 3. The slave is described
as the "possession" of his master, apparently with a special reference to the
power which the latter had of disposing of him to his heirs, as he would any other article
of personal property. Lev. 25:45-46. But, on the other hand, provision was made for the
protection of his person. Ex. 21:20; Lev. 24:17, 22. A minor personal injury, such as the
loss of an eye or a tooth, was to be recompensed by giving the servant his liberty. Ex.
21:26-27. The position of the slave in regard to religious privileges was favorable. He
was to be circumcised, Gen. 17:12, and hence was entitled to partake of the paschal
sacrifice, Ex. 12:44, as well as of the other religious festivals. Deut. 12:12, 18; 16:11,
14. The occupations of slaves were of a menial character, as implied in Lev. 25:39,
consisting partly in the work of the house and partly in personal attendance on the
master. It will be seen that the whole tendency of the Bible legislation was to mitigate
slavery, making it little more than hired service, and to abolish it, as indeed it was
practically abolished among the Jews six hundred years before Christ.
Bondage, spiritual
A. Subjection to:
The devil 2 Tim. 2:26
Sin John 8:34
Fear of death Heb. 2:14, 15
Death Rom. 7:24
Corruption 2 Pet. 2:19
B. Deliverance from:
Promised Is. 42:6, 7
Proclaimed Luke 4:18, 21
Through Christ John 8:36
By obedience Rom. 6:17-19
By the truth John 8:32
Servant-one who serves others
A. Descriptive of:
Slave Gen. 9:25
Social inferior Gen. 19:2
Worshiper of God 1 Sam. 3:9
Messenger of God Josh. 1:2
Messiah Is. 42:1
Follower of Christ 2 Tim. 2:24
B. Applied distinctively to:
Prophets Zech. 1:6
Messiah Zech. 3:8
Moses Mal. 4:4
Christians Acts 2:18
Glorified saints Rev. 22:3
See Slave
Service to God
A. Requirements of:
Fear Ps. 2:11
Upright walking Ps. 101:6
Absolute loyalty Matt. 6:24
Regeneration Rom. 7:6
Serve the Lord Rom. 12:11
Humility Acts 20:19
Love Gal. 5:13
B. Rewards of:
Divine honor John 12:26
Acceptance before God Rom. 14:18
Inheritance Col. 3:24
Eternal blessedness Rev. 7:15; Rev. 22:3
BONDSERVANT. See SERVANT.
Voluntary servitude of, Lev. 25:47; Deut. 15:16,17; Josh. 9:11-21.
SERVANT OF THE LORD.
Acts 3:13; 4:27,30; Rom. 1:1; 6:22; 7:25; 1 Cor. 4:1; 2 Cor. 4:5; 6:4; 11:23; Gal. 1:10;
Eph. 6:6,21; Phil. 1:1; Col. 4:12; Tit. 1:1; Heb. 3:5; Jas. 1:1; 1 Pet. 2:16; Jude 1; Rev.
7:3; 15:3
For BONDSERVANT see SERVANT
SERVANT
A. Nouns.
1. doulos (1401), an adjective, signifying "in bondage," Rom. 6:19 (neuter
plural, agreeing with ????, "members"), is used as a noun, and as the most
common and general word for "servant," frequently indicating subjection without
the idea of bondage; it is used (a) of natural conditions, e.g., Matt. 8:9; 1 Cor. 7:21,
22 (1st part); Eph. 6:5; Col. 4:1; 1 Tim. 6:1; frequently in the four Gospels; (b)
metaphorically of spiritual, moral and ethical conditions: "servants" (1) of
God, e.g., Acts 16:17; Titus 1:1; 1 Pet. 2:16; Rev. 7:3; 15:3; the perfect example being
Christ Himself, Phil. 2:7; (2) of Christ, e.g., Rom. 1:1; 1 Cor. 7:22 (2nd part); Gal.
1:10; Eph. 6:6; Phil. 1:1; Col. 4:12; Jas. 1:1; 2 Pet. 1:1; Jude 1; (3) of sin, John 8:34
(RV, "bondservants"); Rom. 6:17, 20; (4) of corruption, 2 Pet. 2:19 (RV,
"bondservants"); cf. the verb douloo (see B). See BONDMAN.
2. diakonos (1249), for which see DEACON and Note there on synonymous words, is translated
"servant" or "servants" in Matt. 22:13 (RV marg.,
"ministers"); 23:11 (RV marg., ditto); Mark 9:35, KJV (RV,
"minister"); John 2:5, 9; 12:26; Rom. 16:1.
3. pais (3816), for which see CHILD, No. 4, also denotes "an attendant"; it is
translated "servant" (a) of natural conditions, in Matt. 8:6, 8, 13; 14:2; Luke
7:7 ("menservants" in 12:45); 15:26; (b) of spiritual relation to God, (1) of
Israel, Luke 1:54; (2) of David, Luke 1:69; Acts 4:25; (3) of Christ, so declared by God
the Father, Matt. 12:18; spoken of in prayer, Acts 4:27, 30, RV (KJV, "child");
the argument advanced by Dalman for the rendering "Child" in these passages, is
not sufficiently valid as against the RV, "Servant" in Acts 4, and the KJV and
RV in Matt. 12 (cf, e.g., the use of pais in the Sept. of Gen. 41:38; Jer. 36:24). The
Matt. 12 passage by direct quotation, and the Acts 4 passages by implication, refer to the
ideal "Servant of Jehovah" (Sept., pais Kuriou), of Isa. 42:1 and following
passages, thus identifying the Servant with the Lord Jesus; for the same identification,
cf. Acts 8:35.
4. oiketes (3610), "a house servant" (oikeo, "to dwell," oikos,
"a house"), is translated "servant" in Luke 16:13 (RV marg.,
"household servant"); so Rom. 14:4 and 1 Pet. 2:18; in Acts 10:7, KJV and RV,
"household servants."
5. huperetes (5257), for which see MINISTER, No. 3, and OFFICER, is translated
"servants" in the KJV of Matt. 26:58; Mark 14:65 (RV, "officers"); in
John 18:36, KJV and RV (RV, marg., "officers").
6. therapon (2324), akin to therapeuo, "to serve, to heal, an attendant,
servant," is a term of dignity and freedom, used of Moses in Heb. 3:5.
7. sundoulos (4889), "a fellow servant," is used (a) of natural conditions,
Matt. 18:28, 29, 31, 33; 24:49; (b) of "servants" of the same divine Lord, Col.
1:7; 4:7; Rev. 6:11; of angels, Rev. 19:10; 22:9.
Note: For misthios and misthotos, see HIRED SERVANT.
B. Verb.
douloo (1402), "to enslave, to bring into bondage" (akin to A, No. 1), e.g., 1
Cor. 9:19, RV, "I brought (myself) under bondage (to all)," KJV, "I made
myself servant," denotes in the passive voice, "to be brought into bondage, to
become a slave or servant," rendered "ye became servants (of
righteousness)" in Rom. 6:18; "being … become servants (to God)," v.
22. See BONDAGE, B, No. 2.
SERVE
1. diakoneo (1247), "to minister" (akin to diakonos, No. 2, above), "to
render any kind of service," is translated "to serve," e.g., in Luke 10:40;
12:37; 17:8; 22:26, 27 (twice); see MINISTER, B, No. 1.
2. douleuo (1398), "to serve as a doulos" (No. 1, above), is used (a) of serving
God (and the impossibility of serving mammon also), Matt. 6:24 and Luke 16:13; Rom. 7:6;
in the gospel, Phil. 2:22; (b) Christ, Acts 20:19; Rom. 12:11; 14:18; 16:18; Eph. 6:7;
Col. 3:24; (c) the law of God, Rom. 7:25; (d) one another, Gal. 5:13, RV, "be
servants to" (KJV, "serve"); (e) a father, Luke 15:29 (with a suggestion of
acting as a slave); (f) earthly masters, Matt. 6:24; Luke 16:13; 1 Tim. 6:2, RV,
"serve"; (g) the younger by the elder, Rom. 9:12; (h) of being in bondage to a
nation, Acts 7:7; Gal. 4:25, to the Romans, actually, though also spiritually to
Judaizers; (i) to idols, Gal. 4:8, RV, "were in bondage" (KJV, "did
service"); (j) to "the weak and beggarly rudiments," v. 9 (RV), "to be
in bondage" (aorist tense in the best texts, suggesting "to enter into
bondage"), i.e., to the religion of the Gentiles ("rudiments" being used in
v. 3 of the religion of the Jews); (k) sin, Rom. 6:6, RV, "be in bondage" (KJV,
"serve"); (l) "divers lusts and pleasures," Titus 3:3; (m) negatively,
to any man-a proud and thoughtless denial by the Jews, John 8:33.
3. latreuo (3000), primarily "to work for hire" (akin to latris, "a hired
servant"), signifies (1) to worship, (2) to "serve"; in the latter sense it
is used of service (a) to God, Matt. 4:10; Luke 1:74 ("without fear"); 4:8; Acts
7:7; 24:14, RV, "serve" (KJV, "worship"); 26:7; 27:23; Rom. 1:9
("with my spirit"); 2 Tim. 1:3; Heb. 9:14; 12:28, KJV, "we may serve,"
RV, "we may offer service"; Rev. 7:15; (b) to God and Christ ("the
Lamb"), Rev. 22:3; (c) in the tabernacle, Heb. 8:5, RV; 13:10; (d) to "the host
of heaven," Acts 7:42, RV, "to serve" (KJV, "to worship"); (e) to
"the creature," instead of the Creator, Rom. 1:25, of idolatry: see WORSHIP.
Note: In Luke 2:37 the RV has "worshiping," for KJV, "served"; in Heb.
9:9, "the worshiper," for KJV, "that did the service."
4. hupereteo (5256), for which see MINISTER, B, No. 3, is translated "to serve"
in Acts 13:36; there is a contrast intimated between the service of David, lasting for
only a generation, and the eternal character of Christ's ministry as the One who not
having seen corruption was raised from the dead.
SERVICE, SERVING
1. diakonia (1248) is rendered "service" in Rom. 15:31, KJV; "serving"
in Luke 10:40. See MINISTRY, A, No. 1.
2. leitourgia (3009) is rendered "service" in 2 Cor. 9:12; Phil. 2:17, 30. See
MINISTRY, A, No. 2.
3. latreia (2999), akin to latreuo (see No. 3, above), primarily "hired
service," is used (a) of the "service" of God in connection with the
tabernacle, Rom. 9:4; Heb. 9:1, "divine service"; v. 6, plural, RV,
"services" (KJV, "service", and, in italics, "of God"); (b)
of the intelligent "service" of believers in presenting their bodies to God, a
living sacrifice, Rom. 12:1, RV marg., "worship"; (c) of imagined
"service" to God by persecutors of Christ's followers, John 16:2.
Note: For "soldier on service," 2 Tim. 2:3, RV, see SOLDIER, B.
Exspansion of section three:
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