|
SOUNDING OUT:
Esteeming Others
  The mission of a servant is to fulfill the desires of his master. Serving requires controlling our natural impulses of selfishness. We subject our desires to His desire. Paul addresses the importance of confronting selfishness in ourselves and gives us the antidote to acting in a selfish manner.
Philippians 2:3,4:
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
4 Look not every man on his own things, but every man also on the things of others.
  Selfishness raises its head in strife and vainglory. Those who seek celebrity, close the door on service. “Strife” refers to a desire to put one's self forward. It’s a partisan and fractious attitude that promotes self interest. Vainglory means empty boasting. It’s an attempt to vaunt oneself. It’s not only associated with extreme pride and boastfulness, but also excessive and ostentatious vanity. Before most people consider serving they want to know, “What’s in it for me?”
Â
Paul challenges us to let nothing be done through strife or vainglory. Not one thing—we should not allow ourselves ever to act out of strife or vainglory. What do we do instead? In lowliness of mind we esteem others better than ourselves. That’s genuine humility. “Better” means “superior” or “more important.” Servants who serve out of love esteem those they serve highly. They are worthy of the service.
Â
Although we are sons of God, we, like Jesus, take on the form of a servant and serve. He came not to be ministered unto but to minister. We follow his lead in this regard. Being convinced of our sonship is what allows us to engage in service. Knowing whose we are and whom we serve is as important to us as it was to Paul (Acts 27:23). We take our direction from God. He directs us into these ministering situations. We voluntarily and genuinely esteem others worthy of being served. We treat them with honor and respect and promote their best interests. We remain thankful to God for opportunities to serve. Pleasing Him should always be our priority.
Â
It does not say that others are better than those who serve them. It says we esteem them that way. We do not see ourselves as inferior; we are sons of God with all power. We simple esteem others to be more important than we are while we serve them. All God’s family has the same rank and privilege. When it’s our opportunity to serve we do it knowing full well that those we are serving deserve our best effort for we are not just serving them, we are serving God in the process. Paul knew he was not one bit behind the chiefest of the apostles, but he still choose to serve (II Corinthians 11:5; 12:11). He knew that he was not inferior to anyone, but he still esteemed others as superior to himself. That is just the simple heart of a servant. In serving people we serve the Lord.
Â
Paul even reminded slaves who were slaves indeed, that their service to their masters was also service to God.
Colossians 3:22-24:
Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:
23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men;
24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.
  In the August 17th Sound-Out, “Serving,” we reviewed the Old Testament background of the doulos from Deuteronomy 15. I wanted to add something about the doulos that I learned since then. Once the servant and master agreed for the Hebrew servant to remain and become a bondslave, the ceremony that “sealed the deal” was when the earlobe of the doulos was placed against the doorpost of the master’s house and the master thrust an awl through it. When this act of commitment was complete, the slave became forever the property of the master, who assumed the responsibility for providing for and protecting his doulos from thence.
Â
The marking of the doulos by boring his ear against the doorpost left blood thereon. This was significant and was to serve as a reminder. In the Old Testament, there were three occasions when the doorpost was symbolic.
Exodus 12:23:
For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts [doorposts], the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
  The blood on the doorposts on this occasion symbolized their belief in the power of the blood of the lamb to save the firstborn from death. The blood prevented the destroyer from entering their homes and slaughtering their firstborn. The blood indicated that they believed God to protect them.
Deuteronomy 6:4-9: [See also Deuteronomy 11:18-22.]
Hear, O Israel: The LORD our God is one LORD:
5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
6 And these words, which I command thee this day, shall be in thine heart:
7 And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
8 And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.
9 And thou shalt write them upon the posts [doorposts] of thy house, and on thy gates.
  The writing of God’s Word upon the doorposts was a pledge to remember God’s Word and obey it. The doorpost was to be a constant reminder of one’s duty to keep the commandments of God. God’s Word was engraved on the doorposts and blood sprinkled there every Passover.
Â
So when the master bore the ear of his doulos with an aul on the doorpost, it was done where the Written word was engraved and the blood of the lamb had made its atonement. This symbolic ear piercing indicated the great love of master and slave. This commitment ceremony caused them to reflect upon God’s power to deliver and their responsibility to observe and keep His commandments.
Â
There are five different words for servant in the New Testament. Trench handles them together in Synonyms of the New Testament. We have already touched on doulos, let me take a moment to mention the other four: diakonos, therapõn, oikêtes, and hupêretês. Therapõn is only used of Moses in Hebrews 3:5. It is similar to doulos and the two Greek words are both used to translate the Hebrew, ebed, in the LXX. Trench says it is used without respect to whether the performer is a freeman or a slave or whether he is bound by duty or impelled by love. He describes a therapõn as “one whose services are tenderer, nobler, freer than those of the doulos.” That steps up our service to yet another level.
Â
Diakonos can be understood simply as one who runs to serve. It can be distinguished from doulos and therapõn in that it does not emphasize the relation of the servant to his master, but rather represents the servant in his activity, his relation to his work. A diakonos is a minister, one who runs to serve, with the emphasis on the service. The emphasis carries to the other members of the word family where we find daikonia translated ministry, and diakoneõ to minister.
Â
Oikêtes, used only four times in the New Testament, comes from the root words oikia, house, and oikeõ, dwell. It refers to a domestic household servant, one who lives in the same house as another, spoken of all who are under the authority of one and the same householder. Oikêtes is similar to doulos and therapõn in that it deals with relationship, but it also adds a touch of locality or proximity and relations to other members of the household.
Â
Hupêretês is a military term. “He was the original rower as distinguished from the soldier on board a war-galley.” “Then the performer of any strong and hard labor; then the subordinate official who waited to accomplish the behests of his superiors, as an orderly who attends a commander in war or a herald who carries solemn messages.” Its emphasis is subjection or subordination. Often referred to as “an inferior minister to perform certain defined functions.” There is a definite sense of carrying out assigned tasks. Hupêretês like diakonos emphasizes the work.
|