We now propose to notice the scriptural use of the word δουλος,
_doulos_, and its derivatives, not only that its use may be compared
with the Greek writers, but that it may be seen, as we believe is true,
that its use in these carries with it abundant proof, even in the
absence of all other, that “it means a slave,” and “that he to whom it
was applied was a slave.”
Whenever a thing is made any part of discourse, it is necessarily placed
in a position of commendation, reprehension, or of perfect indifference.
One of these conditions must unavoidably attend its mention. A little
reflection will enable us to perceive these distinctive positions. For
instance, in the sentence, “Lay up treasures in heaven, where moth and
rust doth not corrupt, nor thieves break through nor steal,” who does
not feel the commendable position of the things, treasure and heaven,
and the reverse of moth, rust, and thieves? Let us apply this view to
the word _servant_, selecting only those instances in the Christian
Scriptures, where the word is translated from the Greek word δουλος,
_doulos_, and means nothing except what we mean by the word _slave_.
St. Paul commences his epistle to the Romans, to the Philippians, and to
Titus, with the appellation of servant. In the two first cases he calls
himself the servant and apostle of Christ. In the last instance, he
terms himself the servant of God and apostle of Jesus Christ. Peter, in
his second epistle, styles himself a _servant_ and apostle: Jude, the
servant of Christ. In all these instances the word means _slave_, and is
used commendatively, but figuratively, to signify their entire
devotedness to the cause in which they are engaged,—devoted to the cause
wholly, as a good slave is to his master. And it may be here remarked,
that the professing Christian is indebted to the institution for the
lesson of humility and devotedness here plainly taught him, and without
which, perhaps, he never could have been taught his duty in these
particulars so pertinently and clearly. The humility and devotedness of
the Christian are illustrated by this ordinance in _John_ xv. 20:
“Remember the words that I said unto you, the servant is not greater
than his Lord.”
In the parable of the vineyard, _Luke_ 20 and _Matt._ 21, the _servant_
(δοῦλος, _doulos_, slave) is presented in a position evincing, the
trustworthiness, devotion, and obedience implied in that character,
clearly indicating the idea that these qualities inspire the mind of the
proprietor with a confidence surpassed only by that in his son and heir.
And it may be well remarked, that the position of the slave is one of
great facility for the generating of such confidence in the mind of the
master. Between the good slave and the good master there can be no
dissimilarity of interest, but not so with the _hired man_, see _Matt._
20; for the very moment those hired in the morning for a penny a day
perceived that those who had not laboured the whole day received the
same amount of wages, they commenced a quarrel with the proprietor.
This distinctive use of language we think also perceptible in the
parable of the prodigal son, _Luke_ xv. 17: “_How many hired servants_
(πόσοι μίσθιοι, _posoi misthioi_) of my father have bread enough and to
spare,” περισσεύουσιν ἄρτων, _perisseuousin arton, an overflowing of
bread_.
He is not made to say that his father’s slaves had bread enough, but
that even his hired men had enough. “Make me as one of thy _hired
servants_,” μισθίων, _misthion_. He does not ask to be received as a
son, not even to be accounted as a slave,—he feels unworthy of either.
“But the father said to his servants,” δούλους, _doulous_, slaves,
“Bring forth the best robe.” Having slaves, it would have been quite out
of place to have called one of his μίσθους, _misthous_, hired men. But
the elder son “called one of the servants;” nor would it have been
natural for him to have called a _hired-man_, nor yet one of the _common
slaves_, but a confidential servant, whose position in the family would
enable him to possess the information required, and so we find the fact
by the expression τῶν παίδων αὐτοῦ, _ton paidon autou_, his young
confidential, favourite slave.
But the elder brother said to his father, “Lo, these many years do I
serve thee;” the verb used is δουλεύω, _douleuo_, and expresses the
faithful and devoted service of a good slave, not of a _hired man_, who
would feel no real interest beyond his own personal benefit. And this
word is put in the mouth of the angered son, whereby to show more
forcibly his sense of his own merits.
While we cast reflection back upon the incidents of this parable, let us
suppose the owner of slaves also to employ hired labourers: if from
famine or other cause he finds himself unable to supply them all with
bread, which would he turn away, his slaves, or hired men? or, if they
refused to go, which would he feel disposed to put on small allowance?
Jesus Christ seems to have understood that if there was to be any
deficiency of bread, the hired-men might be expected first to feel it.
Our Lord and Saviour, in pronouncing this parable, has given us the most
explicit assurance that he intimately understood the domestic relations
of the _slave_, and has taught us the lesson by placing him side by side
with the _hired servant_.
From the fact that the good slave was wholly devoted and faithful to his
master, the idea was not only applied to Paul, Peter, and Jude, but also
to Noah, Abraham, Isaac, Jacob, Moses, Joshua, and David, and others, to
express these qualities in them towards Jehovah; and we find it so used
in the Christian Scriptures: “He hath holpen his servant Israel,” Ἰσραὴλ
παιδὸς αὐτοῦ, _Israel paidos autou_, _Luke_ i. 54. It is noticed that
with the word “_Israel_” is associated the same term to mean _slave_
which was applied to the slave called by the elder brother; and the
reason seems to be because the name _Israel_ is supposed to be in higher
regard than the word Jacob,—the word in apposition should also be
expressive of such elevated regard. Therefore, if the word Jacob had
been used, the word δοῦλος would have followed it. This word παῖς,
_pais_, when applied to a _slave_, was a word of endearment, and hence
was used in the case of the centurion’s servant. And we may here well
remark that the case of the centurion is one in point, presenting an
instance where slave-holding was brought to the immediate and particular
notice of the Saviour, and the record shows his conduct and language
upon the occasion.
“For I am a man under authority, having soldiers under me, and I say to
this man, Go, and he goeth; and to another Come, and he cometh; and to
my servant, (δούλῳ, _doulo_, _slave_,) Do this, and he doeth it.
“When Jesus heard it, he marvelled, and said to them that followed,
Verily I say unto you, I have not found so great faith, no, not in
Israel.” _Matt._ viii. 9, 10.
“And as he was now going down, his servants (δοῦλοι, _douloi_, _slaves_)
met him, and told him, saying, Thy son liveth.” _John_ iv. 51.
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