2418. hierourgeó
Lexical Summary
hierourgeó: To minister in sacred things, to perform sacred rites

Original Word: ἱερουργέω
Part of Speech: Verb
Transliteration: hierourgeó
Pronunciation: hee-er-oor-GEH-o
Phonetic Spelling: (hee-er-oorg-eh'-o)
KJV: minister
NASB: ministering as a priest
Word Origin: [from a compound of G2411 (ἱερόν - Temple) and the base of G2041 (ἔργον - works)]

1. to be a temple-worker, i.e. officiate as a priest (figuratively)

Strong's Exhaustive Concordance
minister.

From a compound of hieron and the base of ergon; to be a temple-worker, i.e. Officiate as a priest (figuratively) -- minister.

see GREEK hieron

see GREEK ergon

HELPS Word-studies

2418 hierourgéō (from 2411 /hierón, "Temple" and 2041 /érgon, "work") – properly, doing Temple-work, like offering acceptable sacrifices to God.

2418 (hierourgéō) is only used in Ro 15:16, "To be a minister (3011 /leitourgós) of Christ Jesus to the Gentiles, ministering as a priest (2418 /hierourgéō) the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified in (1722 /en) the Holy Spirit."

NAS Exhaustive Concordance
Word Origin
from a comp. of hieros and ergon
Definition
to perform sacred rites
NASB Translation
ministering as a priest (1).

Thayer's Greek Lexicon
STRONGS NT 2418: ἱερουργέω

ἱερουργέω, ἱερούργω; (from ἱερουργός, and this from ἱερός and ἘΡΓΩ); to be busied with sacred things; to perform sacred rites (Philo, Herodian); used especially of persons sacrificing (Josephus, Antiquities 7, 13, 4, etc.); translated, to minister in the manner of a priest, minister in priestly service: τόν νόμον, of those who defend the sanctity of the law by undergoing a violent death, 4 Macc. 7:8; τό εὐαγγέλιον, of the preaching of the gospel, Romans 15:16 (where Fritzsche treats the word fully; (cf. Winer's Grammar, 222f (209))).

Topical Lexicon
Thematic Overview

Strong’s Greek 2418 depicts sacred service rendered to God. While it appears only once in the New Testament, its single occurrence encapsulates a far-reaching vision of gospel ministry as priestly worship.

Old Testament Background

Priestly activity in the Hebrew Scriptures centers on representing the people before God through sacrifice, intercession, and the stewardship of holy things (Exodus 28–29; Leviticus 1–9). Israel was also called “a kingdom of priests” (Exodus 19:6), anticipating a wider, missional priesthood that would embrace the nations (Isaiah 66:18-23; Malachi 1:11).

Transition from Levitical Worship to Spiritual Priesthood

In the New Covenant, the once-for-all atoning work of Jesus Christ (Hebrews 10:12) fulfills animal sacrifices and reorients priestly language toward spiritual realities. Believers are “a holy priesthood” who “offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). This shift retains the language of worship while applying it to gospel proclamation, intercessory prayer, and a life consecrated to God.

Usage in Romans 15:16

Paul describes his apostolic calling “to be a minister of Christ Jesus to the Gentiles, performing the priestly duty of the gospel of God, so that the Gentiles might become an acceptable offering, sanctified by the Holy Spirit” (Romans 15:16).
• The “offering” is not a ritual animal but redeemed people.
• The “priestly duty” is the preaching of the gospel.
• The “sanctification” is effected by the Holy Spirit, underscoring Trinitarian involvement in mission.

Paul’s Theology of Priestly Ministry

1. Christ-centered: Paul serves in light of the finished sacrifice of Jesus, making his ministry an extension, not a duplication, of Calvary.
2. Spirit-empowered: The satisfactory nature of the offering rests on the Spirit’s sanctifying work (Romans 15:18-19).
3. Missional: Paul’s priestly language frames evangelism and church planting as acts of worship.
4. Eschatological: The Gentile offering anticipates the ultimate gathering of every tribe and nation in worship (Revelation 5:9-10).

Missional Implications

• Evangelism is liturgy: proclaiming Christ converts unbelievers into worshippers.
• Discipleship is sacrifice: nurturing holiness in converts perfects the “offering.”
• Unity of Jew and Gentile: priestly ministry erases ethnic barriers, fulfilling the promise to Abraham (Galatians 3:8).

Early Church and Patristic Reflection

Second-century writings (e.g., Clement of Rome, Ignatius of Antioch) often echo priestly motifs, regarding bishops and presbyters as spiritual successors to apostolic ministry. Yet they consistently affirm that every believer shares in Christ’s priesthood (see Didache 14). This dual emphasis on ordered ministry and universal priesthood mirrors Paul’s balance in Romans 15:16.

Practical Application for Contemporary Ministry

• Preachers approach the pulpit as an altar, handling the gospel with reverence.
• Congregational worship should highlight mission, regularly commissioning believers as ambassadors (2 Corinthians 5:20).
• Intercessory prayer for unreached peoples echoes Old Testament priestly incense (Psalm 141:2; Revelation 8:3-4).

Related Scriptural Motifs

Exodus 19:6; Isaiah 66:20; Malachi 1:11

1 Peter 2:5, 1 Peter 2:9

Revelation 1:6; Revelation 5:10

Hebrews 13:15-16; Philippians 2:17

Summary

Strong’s 2418 illuminates the seamless unity of worship and mission. In Romans 15:16 Paul casts gospel proclamation as a sacred rite whereby nations become a holy offering, consecrated by the Spirit to the glory of God.

Forms and Transliterations
ιερουργουντα ιερουργούντα ἱερουργοῦντα hierourgounta hierourgoûnta ierourgounta
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Englishman's Concordance
Romans 15:16 V-PPA-AMS
GRK: τὰ ἔθνη ἱερουργοῦντα τὸ εὐαγγέλιον
NAS: to the Gentiles, ministering as a priest the gospel
KJV: the Gentiles, ministering the gospel
INT: the Gentiles administering in sacred service the gospel

Strong's Greek 2418
1 Occurrence


ἱερουργοῦντα — 1 Occ.

2417
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