Service (1248) (diakonia is probably derived from dioko = to pursue, "to be a follower of a person, to attach one's self to him:" - note on origin is from Vincent.) means the rendering or assistance or help by performing certain duties, often of a humble or menial nature serve, including such mundane activities as waiting on tables or caring for household needs—activities without apparent dignity. Diakonia is related to diakonos, a servant, not in his relation (like doulos) but more in regard to his activity. The term covers both slaves and hired servants. MacArthur "The basic idea in both words always had to do with humble, submissive, personal service, not simply with an office or a particular function." A diakonos (deacon) does diakonia (service - Php 1:1, 1Ti 3:8, 12, Ro 16:1) Diakonia can refer to serving food or serving the Word of God (Acts 6:1,4)! Diakonia can refer to the ministry of the Spirit (2Cor 3:7) and to angels in their service to saints (Heb 1:14). Paul's dying words testify to the importance of diakonia, as he charges his disciple Timothy to fulfill his ministry (diakonia). Barclay - the main idea which lies behind diakonia is that of practical service. It is from its kindred word diakonos (1249) that we get our English word deacon. It may be that a man will never have the privilege of standing forth in public and proclaiming Christ; but there is no man who cannot every day show the love of Christ in deeds of service to his fellow men. Richards - A similar word, doulos (127 times in the NT) can mean either "slave" or "servant," and it focuses attention on our subjection to Jesus. But these ministry words call us to look at our fellow human beings as objects of the loving services we extend to them for Jesus' sake. Wuest - The word diakonia which has the same root as diakonos and means “service, ministering,” used especially of those who execute commands. The word diakonia means “service, ministering.” This Greek word could have been used in the last war when speaking of the Armed Services. It speaks of a branch of activity in which the individual renders service. Here it is Christian service. The word “ministry” today is used of the ordained clergy. Paul thought of the sphere of Christian service as a whole. God placed him in the service....“Ministry” is diakonia. This is one of the Greek words for a servant. Trench says that this word represents the servant in his activity. The word therefore refers to one who serves. The words “let us wait on our” are also absent. The word “ministry” is in the locative of sphere. The exhortation is that the one who renders service should render service in the realm or sphere in which God placed him and for which He gave him that gift. Moule says of this word, “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” Godet says; “An activity of the practical nature exerted in action, not in word.” As to teaching, it is aimed at the understanding, with reference to exhortation, at the heart and will (Vincent). Both words are in the locative of sphere, the idea being that the one who is given a teaching gift should remain within the exercise of that gift, and the one who has been given the gift of exhortation, within the exercise of that gift. It is a wise man who stays within the sphere of service for which God the Holy Spirit has fitted him, and does not invade some other field of service for which he is not fitted. Diakoneo is the word for service, as distinct from douleuo (to serve as a slave), therapeuo (to serve willingly), latreuo (to serve for wages), and leitourgeo (to do public service), carries the basic nuance of personal service. Diakonia, ministry, represents service of whatever character, and specially voluntary service, in contrast to bondservice. Friberg (Summary) (1) generally service (Heb 1.14); (2) as charitable giving aid, support, arrangement for provision (Acts 6.1); (3) as preparing meals serving, preparation (Luke 10.40); (4) as the role or position of one serving God in a special way task, office, ministry (Ro 12.7; 1Ti 1.12) Vine — (Strong's #1248 — Noun Feminine — diakonia — dee-ak-on-ee'-ah ) "the office and work of a diakonos", "service, ministry," is used (a) of domestic duties, Lk 10:40; (b) of religious and spiritual "ministration," (1) of apostolic "ministry," e.g., Acts 1:17,25; 6:4; 12:25; 21:19; Ro 11:13 , RV (AV, "office"); (2) of the service of believers, e.g., Acts 6:1; Ro 12:7; 1Cor 12:5 ,RV, "ministrations" (AV, "administrations"); 1 Corinthians 16:15; 2Cor 8:4; 9:1,12 , RV, "ministration;" 2Cor 9:13; Eph 4:12 , RV, "ministering" (AV, "the ministry," not in the sense of an ecclesiastical function); 2Ti 4:11 , RV, "(for) ministering;" collectively of a local church, Acts 11:29 , "relief" (RV marg. "for ministry"); Revelation 2:19 , RV, "ministry" (AV, "service"); of Paul's service on behalf of poor saints, Ro 15:31; (3) of the "ministry" of the Holy Spirit in the Gospel, 2Cor 3:8; (4) of the "ministry" of angels, Heb 1:14 , RV, "to do service" (AV, "to minister"); (5) of the work of the Gospel, in general, e.g., 2Cor 3:9 , "of righteousness;" 2Cor 5:18 , "of reconciliation;" (6) of the general "ministry" of a servant of the Lord preaching and teaching, Acts 20:24; 2Cor 4:1; 6:3; 11:8; 1Ti 1:12 , RV, "(to His) service;" 2Ti 4:5; undefined in Col 4:17; (7) of the Law, as a "ministration" of death, 2Corinthians 3:7; of condemnation, 2Cor 3:9. (Vine's Expository Dictionary of NT Words) Note: For numerous additional insights concerning this word group (diakonos, diakoneo, diakonia) see the study of diakonos Diakonia - 34x in 32v - NAS translates: ministries, 1; ministry, 19; mission, 1; preparations, 1; relief, 1; serve, 1; service, 7; serving, 2; support, 1. Diakonia is not found in the non-apocryphal Septuagint. Study the uses to observe what is associated with diakonia and the Spirit will give you a better "sense" of the meaning and use in Scripture. And then pray that we would all be willing to perform humble, God glorifying diakonia in Christ Jesus. Amen. Luke 10:40 But Martha was distracted with all her preparations; and she came up to Him and said, "Lord, do You not care that my sister has left me to do all the serving alone? Then tell her to help me." Acts 1:17 "For he was counted among us and received his share in this ministry." 25 to occupy this ministry and apostleship from which Judas turned aside to go to his own place." Acts 6:1 Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. 4 "But we will devote ourselves to prayer and to the ministry of the word." Acts 11:29 And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. Acts 12:25 And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark. Acts 20:24 "But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. Acts 21:19 After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry. Romans 11:13 But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, Romans 12:7 if service, in his serving; or he who teaches, in his teaching; Romans 15:31 that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints; 1 Corinthians 12:5 And there are varieties of ministries, and the same Lord. 1 Corinthians 16:15 Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints), 2 Corinthians 3:7 But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was, 8 how will the ministry of the Spirit fail to be even more with glory? 9 For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory. 2 Corinthians 4:1 Therefore, since we have this ministry, as we received mercy, we do not lose heart, 2 Corinthians 5:18 Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, 2 Corinthians 6:3 giving no cause for offense in anything, so that the ministry will not be discredited, 2 Corinthians 8:4 begging us with much urging for the favor of participation in the support of the saints, 2 Corinthians 9:1 For it is superfluous for me to write to you about this ministry to the saints; 12 For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God. 13 Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all, 2 Corinthians 11:8 I robbed other churches by taking wages from them to serve you; Ephesians 4:12 for the equipping of the saints for the work of service, to the building up of the body of Christ; Colossians 4:17 Say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it." 1 Timothy 1:12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 2 Timothy 4:5 But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry. 11 Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service. Hebrews 1:14 Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation? Revelation 2:19 'I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. Since service associated with the word diakonia necessarily involved dependence, submission, and constraints of time and freedom, the Greeks regarded diakonia as degrading and dishonorable. Service for the public good was honored, but "voluntary giving of oneself in service of one’s fellow man is alien to Greek thought. The highest goal before a man was the development of his own personality. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) That last sentence is strikingly contemporary, and is mindful of the fact that a culture that is focused on self-actualization and self-fulfillment will find little value in servant hood. (This speaks volumes about Paul's assessment of Mark). In Greek eyes, diakonia service is not very dignified. Ruling and not service is proper to a man. The formula of the sophist expressed the basic Greek attitude: “How can a man be happy when he has to serve someone?” expresses the basic Greek attitude. For the Greek in his wisdom and freedom there can certainly be no question of existing to serve others. Judaism had no philosophy of ministry involving diakonia. Judaism, however, adopted a philosophy of service not unlike that of the Greeks. If service was rendered at all, it was done as an act of social obligation or as an act to those more worthy. A superior would not stoop to become a servant! Such an attitude, which conforms so closely to man’s natural prejudices, causes the Lord’s example and teaching to stand out in brilliant contrast. By our Lord's own testimony (uses the verb form diakoneo) "the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. (Mt 20:28) Though Judaism in the time of Jesus knew and practiced its social responsibilities, e.g., to the poor, this was done mainly by alms, not by service (cf. Lk 10:30-35). Lowly service such as waiting at table, was beneath the dignity of a free man (cf. Lk 7:44ff). Sometimes, the "greater" would wait at table, but this was unusual. Jesus' example and the NT introduced a radically new attitude toward diakonia. Diakonia is not the activity of a lesser to a greater, but is the lifestyle of a follower of the Lord Jesus. “Serving” in the form of diakonia pervades the NT, not merely in the frequency of the word’s usage but in the constant recurrence of attitudes and examples of service. Luke records that in the early period of the newly born church "while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving (diakonia) of food. (Acts 6:1) Diakonia is modeled on the pattern and command of the Savior and represents the practical outworking of God’s love, especially toward fellow believers. Ministry (including "mission" as shown in the reference below) is not the activity of an elite class, but the mutual caring of a band of brothers. Luke records that "Barnabas and Saul returned from Jerusalem when they had fulfilled their mission (diakonia), taking along with them John, who was also called Mark. (Acts 12:25) Such service is personal and practical, rather than institutional. A diakonos is one who by choice and position has come to be under the authority of his Master and who therefore serves others in love and gratitude. Paul had been called and set apart to be a servant, Luke quoting Paul who testified. "I do not consider my life of any account as dear to myself, in order that I may finish my course, and the ministry (diakonia) which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. (Acts 20:24) Martha is an example of service of a menial nature but without the proper attitude, Luke recording that "Martha was distracted with all her preparations; and she came up to Him, and said, "Lord, do You not care that my sister has left me to do all the serving (diakonia) alone? Then tell her to help me. (Lk 10:40) Diakonia involves compassionate love towards the needy within the Christian community. Paul and Luke in the Acts use the word to designate those who preach the gospel and have care of the churches, even as Paul instructed Timothy to "be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry (diakonia) (2Ti 4:5-note) Therefore, diakonia is an office or ministration in the Christian community viewed with reference to the labor needed for others. APPLICATION: Having studied the NT nuances of diakonia, can you see how much more meaningful Paul's statement was that Mark (who previously had not been useful to Paul) was now "useful...for diakonia"? Is there a "Mark" in your life, who you might have discounted in the past for right or wrong reasons, but whose "ministry" you now need to re-evaluate? And possibly whom you need to restore? Would you classify your service in your local body as "diakonia"? Mark Hepner states that... Given the highly suggestive basic meaning of diakoneo (click for Hepner's discussion of this basic meaning of diakoneo), it comes as no surprise that the nominalized form of the verb becomes in the New Testament the standard term to denote the act of providing to God’s people that which creates and sustains both their physical and spiritual life “in Christ.” Indeed, this word, used to refer to the distribution of food in Acts 6:1, is just as easily applied to the distribution of God’s word to the members of the church a few verses later (Acts 6:4). It is in this extended sense that the word is used to designate the evangelistic program of Barnabas and Saul in Acts 12:25. Similarly, in Acts 20:24 Paul refers to the proclamation “of the gospel of God’s grace” as the “service” the Lord has given him to do. Ministry as diakonia provides what is necessary for each member of the body of Christ to stay alive, to grow to maturity, and to “discharge all the duties” (2Ti 4:5) of their divinely assigned tasks. Ministry is expressed in a variety of forms (1Co 12:5) all of which are aimed at helping every member of the body in every way possible to arrive at the goal of their faith. As 2Co 6:3 makes clear, ministry is the opposite of causing people to stumble. In other words, ministry makes it easier, not harder, to keep believing in Jesus and following him as Lord. This is because ministry is service to the saints (2Co 8:4) received from the Lord (Col 4:17) who intends by it the building up of his body (Ep 4:12)... To sum up, this survey of the diakonia word group indicates that the core idea of ministry is supplying what people need to keep on living as Christ’s body in the world. Christian ministry is fundamentally a practical activity, consisting of acts of service to others for the purpose of sustaining their life as a community of faith, promoting their maturity and growth in Christ-likeness, and enhancing their ability to carry on the mission of Christ. Ministry is obedient service done on behalf of the Master for the benefit of his people. Ministry is making the needs of fellow believers equivalent to the command of the Lord himself and willingly distributing to them what the Master has placed in their hands to meet those needs. (Ashland Theological Journal Volume 37:51ff. 2005) SERVANT SYNONYMS There are several synonyms used in the NT to describe service or ministry. (1) Diakonos - a minister, waiter, attendant, servant (applied to a teacher, pastor or deacon), and speaks of service or ministry to other men and women "as objects of the loving services we extend to them for Jesus' sake". (Richards) (2) Doulos - one who is in bondage and thus a servant related to the master as a slave who must at all times be subservient. In the NT doulos often speaks of a believer's submission to their Master Jesus, whereas diakonos (diakonia, diakoneo) speaks more about the "loving action on behalf of a brother or sister or neighbor" (Richards) a motif concerning which Jesus set the premier example (cp Mk 10:45, Mt 20:28). (3) Huperetes - literally an under-oarsman (originally an under–rower in a galley ship) and so a subordinate servant, a subordinate official waiting to accomplish the commands of his superior (Mt 5:25, Lk 4:20, Jn 18:36, Acts 13:5) (4) Leitourgos - in Classic Greek one who performed public duties (Ro 13:6) but used most often in NT of a servant or minister of God (Ro 13:6, Ro 15:16 Php 2:25 Heb 1:7 Heb 8:2) (5) Therapon - a menial attendant who serves voluntarily. Trench says therapon conveys "the sense of one whose services are tenderer, nobler, freer than those of the doulos." (Only used in Heb 3:5) (6) Oiketes- a household or domestic servant (Lk 16:13; Ac 10:7; Ro 14:4; 1Pe 2:18) (7) Misthios and misthotos (see root misthos) - a hired servant, a hireling (in both good and bad sense) (misthios - Lk 15:17, 19) (misthotos - Mk 1:20; Jn 10:12, 13) ><>><>><> LEARNING FROM THE PAST - We all have some regrets about the past and try to forget our sins and mistakes. We feel a lot like the Peanuts comic strip character Linus, who said, "Maybe we should think only about today." Charlie Brown disagreed, "No, that's giving up. I'm still hoping yesterday will get better." We know that we can't change what happened yesterday. But we can learn from yesterday's sins and mistakes, and with God's help we can use that knowledge to make a better tomorrow. That's what John Mark did. He had started on a missionary journey with Paul and Barnabas, but when they entered Asia Minor he abandoned them and went back home (Acts 13:13; 15:38). We're not told why he left, but the apostle Paul saw it as a shameful desertion. Later, Mark became a co-worker with Barnabas (15:39). We don't know the details, but at some point Mark must have changed and reconciled with Paul (Colossians 4:10, 11). When Paul was in prison awaiting execution, he asked Timothy to come and to bring Mark with him. He indicated that Mark was "useful to me for ministry" (2Timothy 4:11). We cannot erase yesterday, but we can learn from it. When we take our sins and mistakes to the Lord and seek His help, we can be better today and tomorrow.— Herbert Vander Lugt (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) For Further Study How do we know that God forgives us? (1Jn 1:9, 10, 2:1). Read the online version of the booklet When We Don't Measure Up Failure is never final if you begin again with God. 2Timothy 4:12 But Tychicus I have sent (1SAAI) to Ephesus. (NASB: Lockman) Greek: Tychikon de apesteila (1SAAI) eis Epheson. BBE: Tychicus I sent to Ephesus. GWT: I'm sending Tychicus to the city of Ephesus as my representative. (GWT) KJV: And Tychicus have I sent to Ephesus. Phillips: (I had to send Tychicus off to Ephesus.) (Phillips: Touchstone) Wuest: But Tychicus I sent off on a mission to Ephesus. (Eerdmans) Young's Literal: and Tychicus I sent to Ephesus; BUT TYCHICUS: Tychikon de: (Acts 20:4; Eph 6:21; Col 4:7; Titus 3:12) But Tychicus - Where is Paul? In prison (2Ti 1:8-note, 2Ti 1:16-note, 2Ti 2:9-note) about to be martyred (2Ti 4:6-note) and yet in what endeavor is he still engaged (cp 1Co 4:1, 2, Lk 12:42)? The work of service (Ep 4:11-note, Ep 4:12-note)! Ministry of and for the Lord! He is still about His Father's business. What a great example Paul presents to Timothy and to us to imitate (1Co 11:1 4:16 Php 3:17-note) >>> Keep on keeping on to the very end of the good fight of faith. In contrast to the unbeliever's end, Paul's (and our) end is not a "bitter end", but a "blessed end" because we enter into the presence of our Lord and Savior Jesus Christ (cp Php 1:21-note). Hallelujah! "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/2_timothy_49-13.htm#Service%20(1248)%20diakonia