Being a Servant in Times of Crisis and the Theology of Risk

Written by Stefan van der Berg

At the height of the bombings and the displacement of people in Lebanon, I had a conversation with our young but mature-in-faith missionary working there. Without him asking, I told him that the choice to leave or stay in Lebanon was his to make, and that I would respect either decision. Without hesitation, he responded with an empowering question for my consideration: "If I leave, what message do I leave for the communities I serve?" (Jacobus van Zyl, the missionary mentioned above, wrote a book about his journey as a Christian worker in a conflict zone called Consecrated for a Conflict Zone. You can order a copy at stefan@dialogos.co.za.)

This article is written from the perspective of the missionary’s response and is not meant to reflect negatively on Christian workers who, for reasons that are complex, choose to leave.

It's important to recognize that people do not choose where they are born, and many lack the opportunity to leave their circumstances. In some regions, emigration numbers far exceed the local population. Those who remain in these challenging environments typically fall into two categories: those who haven't yet had the chance to leave, and those who have consciously chosen to stay. Choosing to remain implies a deliberate commitment from both the residents and the Christian workers involved.

The decision to stay can appear unappealing when the surrounding environment is in turmoil. After all, who would desire to remain when their personal safety is uncertain?

A rationale for staying is rooted in a fundamental belief in the equal value of all human life. It can be disheartening when those who have the means to leave a difficult region do so at the first sign of instability. When organizations dedicated to providing support in times of need are only present during periods of peace, it can feel demoralizing for those who choose to remain. Leaving during times of crisis can unintentionally convey the message that one's own life is valued more than the lives of those left behind. Thus, a commitment to staying affirms the principle that all lives hold equal worth.

Furthermore, the rationale for staying acknowledges the complex nature of hardship. Choosing to leave can represent a simplified view of good versus evil, often overlooking the deeper issues that contribute to instability. While it may be tempting to ascribe danger to the actions of “bad actors,” the root causes of conflict are frequently more intricate than they appear. Understanding these complexities requires engagement, not avoidance.

This oversimplified worldview, which categorizes others as either “good” or “bad,” can fuel the very conflicts that perpetuate hardship. Such perspectives often position one's own group as inherently “good” while labeling those who disagree as “bad,” potentially justifying conflict in the name of morality. Are these not the justifications that form the foundation of conflict itself?

As we discuss the decisions to stay or leave, it's crucial to consider the roles of empathy and compassion. While concern for those in need is important, compassion can sometimes diminish when individuals choose to leave, even for reasons that go beyond direct ministry.

It's worth examining the harsh realities faced by those who choose to stay. Many workers endure severe hardships, often lacking essential necessities like reliable power, food storage, and transportation. Many struggle to provide for their families while navigating these difficult conditions.

Therefore, it is essential to move beyond simplistic judgments about the choices individuals make regarding staying or leaving. Compassion and empathy are vital for all involved compassion for those who leave for various reasons and compassion for those who remain for their own reasons. Above all, we must extend compassion to those who have no choice at all. Both staying and leaving present difficult challenges and involve personal sacrifices. In times like these, compassion is the most appropriate response.

Don't Serve Be a Servant

Chapter from a book written by Mike Burnard: Dancing with Camels (You can e-mail Mike at thirdwayinfo@gmail.com to order a copy)

Matthew 20:25-27 “Jesus called them together and said, ‘You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave.’”

There are three kinds of Christians in the world. Firstly, there are ‘CHRISTMAS CHRISTIANS’ – those who view their faith as a permission to receive an unending supply of spiritual, material and physical gifts from a loving Provider. Every service is a ‘Christmas service’ and every prayer is expected to return promptly answered, in gift wrapping. Secondly, there are ‘EASTER CHRISTIANS’ – those who understand the cross and seek to glorify the resurrected Christ by giving all for Him. For them, “to live is Christ and to die is gain ”. Thirdly, there are ‘PENTACOST CHRISTIANS’ – those who use the gifts of the Spirit to serve, to share and to show the love of Christ.

Simply put, within the Church today we find ‘celebrities, saints and servants’. One of the key traits of a mature traveller is the ability to become a servant, or even better, a slave. This will be a critical attitude on the journey of faith.

One of the central themes throughout Scripture is ‘servanthood’, not ‘leadership’. Yet this principle has been abandoned in post-modern Christianity. All Scripture ultimately points to the greatest Servant of all—Jesus Christ: “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). When we submit our lives to Jesus and He takes His rightful place as Lord over our lives, His Lordship will be expressed not only in our position of serving but in our relation of servant (Mark 9:35 ; Acts 26:16 ).

Spiritual obsessions with Christian leadership (and slogans like “Grow, lead, impact”) could prove to become a serious roadblock on the journey of faith. These are admirable mantras but could drain the spiritual well of the riches of servanthood. Much stems from a desire to monitor achievement and maintain performance. The quest for ‘success’ has inevitably saturated the Christian community and created a model for leaders based on worldly principles. This is the folly of our time. We have become a generation of believers who seek success rather than faithfulness, and we raise leaders for the future rather than servants for the present.

Serving vs. Servant

The difference between ‘serving’ and ‘being a servant’ relates to choice. We can serve others while still maintaining lordship over our own lives and doing so for our own benefit. This is true for many believers today. We confess that we have accepted Christ as Lord, but then serve Him in such a way that we are the ultimate beneficiaries of our service. This is directly opposite to the Biblical model of accepting the Lordship of Christ over our lives with the clear objective of advancing His Kingdom above all .

In Matthew 20:25-27, Jesus called the disciples together and drew clear boundaries: “...whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave”. There is a clear distinction in the two words the Lord uses here. The first word the Lord uses here (for “SERVANT”) in Greek is diakonos, which means ‘to be an attendant... a waiter or someone who serves’. If we want to be great, we must take the position of diakonos, the lowest office in the Church of God. If we want to be elevated, we need to progress from ‘serving’ to ‘servant’.

Serving vs. Slave

The second word the Lord uses in Matthew 20:27 is completely different to the first and is sometimes translated as ‘SLAVE’. The word the Lord uses here in Greek is doulos, which is described in the Strong’s Hebrew and Greek Dictionaries as follows: “a slave (literally or figuratively, involuntarily or voluntarily; like a bondservant)”. So in essence, if we want to be great in the Kingdom of God, we need to be in a position to serve, but if we desire to be truly great, we need to be in a relationship of slave, aiming for the relationship of bondservant. This is the highest honour we can receive.

Being a slave means that you submit to the will of your Master and seek His interests above all else. To be a slave means to relinquish your own power, to sacrifice your own desires and ambitions and needs, and to follow your Master unconditionally, faithfully and joyfully. Is this not the definition given by Christ of what a disciple should look like – that whoever wants to be His disciple must deny themselves and take up their cross daily and follow Him (Luke 9:23)?

Many commentators refer to ‘serving’ as more desirable than being a ‘servant’ or ‘slave’. The arguments are mostly based on the principle of self-esteem and self-worth. There is an emphasis on the fact that the Lord values us and does not want us to be beneath anyone else or submissive to anything else. The position and relation are confused.

There is no doubt that our position before God is not that of a slave but that of sons and daughters . God does not see us as slaves but views us as His children . However, from a relational point of view, this issue runs far deeper than semantics. From a relational point of view, we are see ourselves as ‘bondservants’ desiring the will of our Father no matter what the cost. This is not a position of shame but a position of honour. And here is why...

Serving vs. Bondservant

A bondservant is more than a slave, and this is a critical component of what we confess as we continue our journey of faith. A bondservant was honourable, trustworthy and loved by the Master. Consider the spiritual principle of Exodus 21:5-6: "But if the servant declares, 'I love my master and my wife and children and do not want to go free’, then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life”. The servant became a bondservant when he had his ear pierced, meaning that the evidence was there for all to see. It was a choice he made for life. The master would accept him as a bondservant and love him like his own. It was a total commitment, with no turning back, no re-thinking and no changing one’s mind. It was for life. This is the highest honour we can give to Christ, if we choose to be totally committed and devoted to Him for life.

In Scripture, we learn that the early saints considered themselves to be bondservants to the Gospel and to Christ. It seems that our modern-day disgust with slavery has motivated the change of the word into “servant”. This was never the intention of these Scriptures. The original reference to an attitude has changed to a reference to a position. We would do well to listen to well-seasoned travellers who went before us, including:

PAUL: “Paul, a slave (bondservant) of Christ Jesus…” (Romans 1:1) “Though I am free and belong to no man, I make myself a slave (bondservant) to everyone” (1 Corinthians 9:19)

JAMES: “James, a slave (bondservant) of God and of the Lord Jesus Christ...” (James 1:1)

PETER: “Simon Peter, a slave (bondservant) and apostle of Jesus Christ...” (2 Peter 1:1)

JUDE: “Jude, a slave (bondservant) of Jesus Christ…” (Jude 1:1)

The biggest challenge of servanthood is not the position or the relation but the attitude. The danger is not a lack of desire to serve but a lack of opportunity to practice serving. We train young Christians to become ‘servant leaders’ instead of sending them to the field to become ‘leading servants’. Many modern-day leaders are great examples of servant leaders but lack the servant heart of Christ. He took authority with a servant attitude. He led the disciples by washing their feet. He led them from within the fishing boat and not from the shore. He was found at the pool of Bethesda before He went to the temple. He sat with the tax collectors and not the celebrities. He pleaded for the prostitutes as well as the prosperous. He touched the leper, wept at the grave and listened to the widow. He never served with a self-righteous attitude. He became a bondservant and requires nothing less of those who follow Him.

Keep it in mind and nurture it in heart.

During a visit to Vietnam, we had the joy of meeting with a group of believers at a waterpark near Saigon. As we waited at the bus stop, our excitement mounted. We were looking forward to seeing our beloved brothers and sisters again, and even though we were concerned about their safety, we knew that this ‘open’ venue would be the perfect setting for a ‘coincidence’ meeting. As the bus stopped, we saw the radiant and joyful faces of the believers. Their expectations of meeting us obviously surpassed ours and they immediately started walking towards us. But then they suddenly stopped. They glanced at a group of people sitting under a tree, changed their direction and walked up to them. We sensed what was happening and turned to the pastor who waited with us. “They are sharing the Gospel, aren’t they?” we asked. “Of course!” replied the pastor. “But how can they do that?” we asked. “This is exactly the reason why they were imprisoned and yet they do it again. Isn’t against the law?” The pastor smiled. “We have the freedom to share the Gospel. God has given us that freedom and the government of this country cannot take it away. There is no fear in love.”