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1 Peter 2:16 describes "servants of God" (Θεοῦ δοῦλοι, Theou douloi) being free to act within the bounds of God's will. Following usage conventions established in the King James Bible, the word "servant" is never capitalized or used as a title of nobility. ("The servant is not greater than his lord.") [1]
Pope Gregory I (pope from 590 to 604), the first Pope to use this title extensively to refer to himself, [3] deployed it as a lesson in humility for the archbishop of Constantinople John the Faster (in office 582-595), who had been granted the traditional title "Ecumenical Patriarch" [4] by a Council convened in Constantinople in 587. [5]
Isaiah 52:13–53:12 makes up the fourth of the "Servant Songs" of the Book of Isaiah, describing a "servant" of God who is abused but eventually vindicated. [2] Major themes of the passage include: Human opposition to God's purposes for the servant. The servant has an exalted status in the eyes of God, but people despise him and consider him ...
The Parable of the Master and Servant is a parable told by Jesus in the New Testament, found only in Luke's Gospel (Luke 17:7–10). The parable teaches that when somebody "has done what God expects, he or she is only doing his or her duty."
Etching by Jan Luyken illustrating the parable, from the Bowyer Bible.. The Parable of the Faithful Servant (or Parable of the Door Keeper) is a parable of Jesus found in Matthew 24:42-51, Mark 13:34-37, and Luke 12:35-48 about how it is important for the faithful to keep watch.
In the Gospel of Luke, Simeon is a devout old Jewish man to whom God had revealed that he would not die before seeing the Messiah. [6] Upon seeing the infant Jesus in the Temple, Simeon takes this promise to have been fulfilled. [7] His words, subsequently known as the Nunc Dimittis, identify Jesus with the light of the nations from Isaiah. [8]
Ezekiel's vision of the four living creatures in Ezekiel 1 are identified as cherubim in Ezekiel 10, [1] who are God's throne bearers. [2] Cherubim as minor guardian deities [3] of temple or palace thresholds are known throughout the Ancient East. Each of Ezekiel's cherubim have four faces, that of a man, a lion, an ox, and an eagle. [2]
At a deeper level, we are all the eleventh-hour workers; to change the metaphor, we are all honored guests of God in the kingdom. It is not really necessary to decide who the eleventh-hour workers are. The point of the parable—both at the level of Jesus and the level of Matthew's Gospel—is that God saves by grace, not by our worthiness.