Lexical Summary leitourgos: Minister, Servant, Public Servant Original Word: λειτουργός Strong's Exhaustive Concordance ministerFrom a derivative of laos and ergon; a public servant, i.e. A functionary in the Temple or Gospel, or (genitive case) a worshipper (of God) or benefactor (of man) -- minister(-ed). see GREEK laos see GREEK ergon HELPS Word-studies 3011 leitourgós (a masculine noun derived from leitos, "belonging to the people" and 2041 /érgon, "work") – properly, an official servant (minister) who works for the good of the community. In the NT (and LXX), this root (leitourg-) is especially used for priestly-service given to God, impacting all who witness it. [3011 (leitourgós) was originally a term for public service done by an official minister of the State. In classical Greek, it means "one who discharges a public office at his own expense, then, generally, a public servant, a minister, servant" (Abbott-Smith). That is, "a servant of the state, assuming public office to be administered at his own expense" (L & N, 1, 461, fn 5).] Note: The leitourg- word-family consists of: 3008 (leitourgéō), 3009 (leitourgía), 3010 (leitourgikós), and 3011 (leitourgós). In the NT, it points to serving God in His sublime "otherness" and sharing this with others. NAS Exhaustive Concordance Word Originfrom laos and ergon Definition a public servant, a minister, a servant NASB Translation minister (3), ministers (1), servants (1). Thayer's Greek Lexicon STRONGS NT 3011: λειτουργόςλειτουργός, λειτουργου, ὁ (from ἘΡΓΩ i. e. ἐργάζομαι, and unused λεῖτοσ῟ equivalent to ληιτος equivalent to δημοσις public, belonging to the state (Hesychius), and this from λεώς Attic for λαός), the Sept. for מְשָׁרֵת (Piel participle of שָׁרַת); 1. a public minister; a servant of the state: τῆς πόλεως, Inscriptions; of the lictors, Plutarch, Rom. 26; (it has not yet been found in its primary and proper sense, of one who at Athens assumes a public office to be administered at his own expense (cf. Liddell and Scott, under the word I.); see λειτουργέω). 2. universally, a minister, servant: so of military laborers, often in Polybius; of the servants of a king, 1 Esdr. 10:5; Sir. 10:2; (of Joshua, Joshua 1:1 Alex.; universally, 2 Samuel 13:18 (cf. 2 Samuel 13:17)); of the servants of the priests, joined with ὑπηρέται, Dionysius Halicarnassus, Antiquities 2, 73; τῶν ἁγίων, of the temple, i. e. one busied with holy things, of a priest, Hebrews 8:2, cf. (Philo, alleg. leg. iii. § 46); Nehemiah 10:39; Sir. 7:30; τῶν θεῶν, of heathen priests, Dionysius Halicarnassus 2, 22 cf. 73; Plutarch, mor., p. 417 a.; Ἰησοῦ Χριστοῦ, of Paul likening himself to a priest, Romans 15:16; plural τοῦ Θεοῦ, those by whom God administers his affairs and executes his decrees: so of magistrates, Romans 13:6; of angels, Hebrews 1:7 from Psalm 103:4 Originally used for wealthy citizens who financed civic projects, the word was adopted in the Septuagint for priestly duties in the tabernacle and temple (for example, Numbers 8:22 and Deuteronomy 10:8). The twin ideas of public benefaction and cultic service converge in the New Testament. New Testament Usage Overview The term appears five times and is applied to civil authorities (Romans 13:6), an apostle’s missionary calling (Romans 15:16), a congregational delegate (Philippians 2:25), angels (Hebrews 1:7), and Christ Himself (Hebrews 8:2). Each instance presents God-appointed service offered for the common good and ultimately directed toward Him. Civil Authority as Minister — Romans 13:6 “This is also why you pay taxes. For the authorities are God’s servants, who devote themselves to their work.” Civic rulers are portrayed as carrying out a God-given liturgy of justice. Their legitimacy derives from God, and believers respond with taxes, respect, and prayer (Romans 13:1–7; 1 Timothy 2:1–2). Priestly Service in the Gospel — Romans 15:16 Paul describes himself as “a minister of Christ Jesus to the Gentiles, ministering the gospel of God, so that the Gentiles might become an acceptable offering, sanctified by the Holy Spirit.” Evangelism is framed as priestly worship; converts are the sacrifice, and the Holy Spirit supplies the sanctifying fire. Ecclesial Service among Believers — Philippians 2:25 Epaphroditus is “your messenger and minister to my needs.” Practical help to an imprisoned apostle is treated as sacred service. Generosity, risk, and compassion are elevated to liturgical standing (see also Philippians 4:18). Angels as Servants — Hebrews 1:7 “He makes His angels winds, His servants flames of fire.” Angels execute God’s commands with swiftness and purity, yet remain servants, not sons. Their ministry supports those “who will inherit salvation” (Hebrews 1:14). Christ the Heavenly Minister — Hebrews 8:2 Jesus is “a minister in the sanctuary and true tabernacle set up by the Lord, not by man.” His exalted service perfects what earthly priests only portrayed. He offers a superior covenant, continual intercession, and direct access to God (Hebrews 7:25; Hebrews 10:19–22). Theology of Ministry and Worship 1. Divine Commission: God authorizes every role—from magistrate to apostle to angel. Practical Applications for the Church • Honor and pray for government officials as God’s servants, while holding them to righteous standards. Englishman's Concordance Romans 13:6 N-NMPGRK: φόρους τελεῖτε λειτουργοὶ γὰρ θεοῦ NAS: taxes, for [rulers] are servants of God, KJV: God's ministers, attending continually INT: taxes pay you servants indeed of God Romans 15:16 N-AMS Philippians 2:25 N-AMS Hebrews 1:7 N-AMP Hebrews 8:2 N-NMS Strong's Greek 3011 |
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