The word was in the beginning with God…in fact, the Word was God. He became flesh in order to dwell among his own people, but his own people rejected him. Nevertheless, he chose to lay down his life for them; he humbled himself and became obedient to death, even death on a cross. The Lord Jesus made himself nothing, becoming a human being, taking the very nature of a slave. Because of his grace, though he was rich, for our sake he became poor, so that through his poverty we would become rich (see John 1; Phil. 2:5-11; 2 Cor. 8:9).
Over the course of about three and a half years, Jesus taught his disciples to see their world in ways they never considered before, never imagined before; he taught them to do things differently than they ever had, often diametrically counter cultural. One of the greatest lessons they needed to learn was how to selflessly serve others, not merely loved ones, but everyone. Jesus told them, “Even the Son of Man did not come to be served, but to serve” (Matt.20:26-28). Elsewhere, in a similar conversation, Jesus asks the twelve, “For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Luke 22:27).
The apostle John carefully recorded a long conversation Jesus had with his disciples on the eve of his arrest (John 13-17). Prior to his teaching, however, Jesus took a basin of water and a towel and washed his disciples’ feet—the task of a slave. After doing so, he said to them,
“You call me ‘Teacher’ and ‘Lord,’ and rightly so, because that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. I tell you the truth, no slave is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them” (John 13:13-17).
After all of the profound teaching and astounding miracles Jesus revealed to his disciples in the more than three years they were with him, this is the one and only place he uses the word “example.” Of all of the magnificent things we might think of when told to follow Jesus’ example, he says we will be blessed by following this one. The fact of the matter is, we never look more like Jesus than when we are serving—when we take on the towel of a slave and “wash the feet of others,” even those who will abandon, disown, and betray us. Like a slave, releasing all individual rights and personal freedoms, we become more like Jesus this way than we will any other way.
Slave or Bondservant
In the New Testament, we who follow Christ are called many things, Christians (see Acts 11:26), brothers [and sisters] (see Acts 14:2), disciples (see Acts 6:1-2), saints (see Acts 9:13; Romans 1:7; 1 Cor. 1:2), and believers (see 1 Timothy 4:12), among others. We are identified with many precious terms such as children of God (see John 1:12-13), heirs of God and co-heirs with Christ (Romans 8:17), and friends of Christ (see John 15:15). Collectively, the Church is honored with such profound titles as the Church of God (see Acts 20:28), the temple of God (see 1 Cor. 3:16-17), the Body of Christ (see 1 Cor. 12:27), a chosen people, a royal priesthood, and a holy nation (see 1 Peter 2:9).
All of these terms are astonishing and wonderful, yet there is another important title that often goes unnoticed: slave. This regularly overlooked and under-taught word is one of the most common in the New Testament for followers of the Lord Jesus. Because of the painful legacy of this word in our culture, most English Bibles have sanitized it by translating it as servant, a far less “offensive” interpretation. However, the plain and simple definition of this common Greek word in the New Testament, more often than not, is slave.
In the Greek New Testament, the common noun for slave (doulos [doo-los]), appears 123 times, including 30 times in Matthew, 27 times in Luke, and 30 times in Paul’s letters. The verb form, douluo [do-loo-oh], occurs 25 times with 17 of these in Paul’s writings. When the other forms of this word are tallied, it constitutes one of the most prolific and important in the whole New Testament (228 total appearances). Often these words are used in association with actual slaves or issues related to slaves, but in many places the language is used to describe Christ followers and matters related to following him.
As mentioned above, the majority of English translations opt to use the word servant or bondservant in place of the actual and natural rendering, slave. However, the New Living Translation, the Holman Christian Study Bible, and the New English Translation Bible have faithfully translated the word as slave, a helpful choice for English readers. The New American Standard translators opted to render the word as slave except when referring to the Lord Jesus or a specific Christian, in which case they chose bondservant, a confusing choice in my opinion (see Phil. 2:15, Jude 1:1, NASB). Let me explain.
The word doulos in Greek is the common word for slave; when Paul writes that there is no difference between slave or free, he uses this word (see 1 Cor. 12:13). When Peter tells slaves to obey their masters, he uses this word as well (see 1 Pet. 2:18). This common word is the same used in Philippians 2:7 to describe the Lord Jesus “taking the very nature of a slave,” as well as the word chosen by Paul, Peter, James, Jude, and John to identify themselves with Christ (more on this below). The New American Standard translated each of these references to Jesus and the apostles as bondservants in an apparent attempt to imply that each chose to be in a position of servitude. I believe this is a mistake primarily because bondservant is an Old Testament concept—the notion of bondservant implies a sense of voluntary service, at least voluntary servitude. The problem is, in the Greek language of the New Testament and in the Greco-Roman world in which it was written, the Old Testament notion of a bondservant was virtually unknown. In the Roman Empire, the term slave always referred to one who was held in a position of permanent servitude, considered the owner’s personal property, and had essentially no rights whatsoever and could even be killed with impunity by their owners.
The Hebrew concept of bondservant (‘ebed) was a bit different (though a slave, nonetheless). The Law of Moses allowed a person to become an indentured servant voluntarily: “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” (Exodus 21:5-6). This Hebrew idea is not what is expressed in the Greek word doulos, as we will see below. The basic Old Testament idea is that a slave (for whatever reason) who has been offered freedom can choose to become a permanent slave to the one offering freedom. In this case, an agreement is made, and the former slave now becomes a bondservant, a more dignified and noble form of slavery (but, again, still slavery). As stated above, this idea has no significant place in the Greco-Roman world of the Early Church and translating the word doulos as servant or bondservant diminishes the powerful thing God has done for us (we will discuss this more below).
There is another Greek word that is better translated as servant, the word diakonos [dee-ah-ko-nos]. This word, with its variant forms, shows up in the Greek New Testament an even one hundred times. This word can and is used for a slave who has received a “promotion,” so to speak, and is considered a manager of sorts…a slave still, but one who has earned the trust and affection of his owner. Paul uses the word to describe the work of the apostles as ministers of the new covenant (see 2 Cor. 3:6). It is also the word from which we derive the English word deacon (see 1 Tim. 3:12). Both words are used in Jesus’ statement in Matthew 20:26-27, “Whoever wants to become great among you must be your servant (diakonos), and whoever wants to be first must be your slave (doulos).” We will address the important differences between these words below as we encounter them.
The term slave has many negative implications in our world, and rightly so, especially in the western world where slavery and the legacy of slavery was and is very real, even to this day. The poisonous tentacles of racism, bigotry, and prejudice still reach deep into our culture despite the rights of equality promised by the Constitution of our nation. Even with all of the negative connotations, we as Christians must embrace the fact that slave is among the many words used to describe us in the New Testament, and as such, we must accept that we are not only followers of Christ and children of the Kingdom, but we are also slaves of God.
For some of us, this fact may be offensive, but how we perceive this truth can completely alter our outlook. For instance, the conditions and quality of life for a slave were almost entirely dependent on the nature, character, and personality of the master. A mean and ruthless master could make the life of a slave miserable, but a kind and benevolent master would treat slaves almost like or even as members of his own family.
During the first century, it is believed that as much as two-thirds of the population of the Roman Empire was either slave or former slave. Freeborn citizens worked daily with slaves in virtually all occupations, from builders and farmers to teachers and doctors. Criminals convicted of crimes not worthy of death, but life imprisonment, became slaves of the empire and usually died working in the mines or ships. Historical documents show that Jews owned slaves during the New Testament period, as well.
Jesus frequently used the imagery of slaves and owners in his parables (something we will examine more carefully). Jesus also taught that the greatest member in the kingdom of heaven would be the one who becomes “the slave of all” (Mark 9:35). This proposition would be putrid to a Roman citizen, who prided himself in his freedom and would never identify himself as a slave.
For us, the powerfully redeeming truth of this slave imagery is the fact that we were bought by a master prompted solely by kindness and mercy. The typical reasons a slave might be purchased included forced labor, financial investment, increasing one’s standing in the community, or even enhancing one’s ego. God was motivated by none of these; he was moved by sheer love alone. His deep desire to have us was proved by the exorbitant price he was willing to pay for us – “For you know that it was not with perishable things such as silver or gold that you were redeemed…but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18-19). Our master overflows with love, mercy, and compassion.
Resting in the fact that we belong to God in the most literal way is cause for rejoicing! He chose us before the creation of the world (Ephesian 1:3), he purchased us with the blood of his Son (1 Peter 1:18-19; Revelation 5:9), he set us free from slavery to sin and death (Romans 7:25-8:2), he made a sacred covenant with us (Hebrews 9:15), his purpose and plan is to adopt us (Ephesians 1:4; Romans 8:23), and he promises to make us his heirs and co-heirs with Christ (Romans 8:17). This is indeed a blessed slavery!
Slave Imagery in New Testament Teaching
Specific words and imagery related to slavery and the slave trade are often used by the writers of the New Testament to communicate the fact that we were purchased by God and are now owned by him. Paul reminds the Roman Christians they have “become slaves to God,” (Romans 6:22) and Peter admonishes his readers to “live as slaves of God” (1 Peter 2:16). Paul writes twice in First Corinthians, “You are not your own, you were bought at a price” (6:16; 7:23) and again in Romans, “…whether we live or die, we belong to the Lord” (Romans 14:8). In three specific places, this imagery is very strong: The parables of Jesus, Paul’s letter to the Romans, and the Book of the Revelation.
A. The Parables of Jesus – One of the most consistent concepts Jesus uses in the Gospels is the master/slave relationship, this is especially strong in the parables. There are no less than eight major parables in which Jesus employs the master/slave imagery to teach his disciples important truths:
The Parable of the Weeds (Matthew 13:24-30).
The Parable of the Unforgiving Servant (Matthew 18:23-35).
The Parable of the Tenants (Matthew 21:33-41).
The Parable of the Wedding Banquet (Matthew 22:1-14).
The Parable of the Talents (Matthew 25:14-30).
The Parable of the Watchful Servants (Luke 12:35-48).
The Parable of the Shrewd Manager (Luke 16:1-16).
The Parable of the Ten Minas (Luke 19:11-27).
Jesus also uses real life master/slave language to illustrate important truths, “Suppose one of you had a slave plowing or shepherding the sheep. Would you say to the slave when he comes in from the field, ‘Come on over here, sit down and eat’? Wouldn’t you rather say, ‘Make my dinner first, get yourself cleaned up and serve me while I eat and drink; after I’m finished you can eat and drink’? Would you thank the slave because he did what he was told to do? So you also, when you have done everything you were told to do, should say, ‘We are unworthy slaves; we have only done our duty’” (Luke 17:7-10).
In each of these parables, Jesus not only uses the master/slave concept to teach a particular lesson, but also to display the attitude and perspective the disciples should have in relation to himself. This is not the way we are usually taught to view ourselves, in fact, some of us may find the thought uncomfortable, even offensive, but Jesus not only taught his disciples to think like this, but he also modeled it as well. He was adamant that he himself only does what his Father does (see John 5:19-20), he only does what pleases his Father (see John 8:28-29), his purpose for coming from heaven was solely to do the will of his Father (see John 6:38), in fact, his “food” was to do the will of his Father (see John 4:34). Jesus lived in total and complete submission to his Father’s will, and he consistently presented this model as the only acceptable and appropriate role for his followers as well.
Throughout the Gospels, Jesus makes several other statements using this master/slave imagery. He teaches his disciples that to be great is to become a slave (Mark 10:44-45); after washing his disciples’ feet, Jesus tells them the slave is not greater than the master, therefore, since he did this, they too ought to wash one another’s feet (John 13:15-17); Jesus teaches his disciples to expect to be persecuted because “no slave is greater than his master; if they persecuted me, they will persecute you” (John 15:20; see also Matt. 10:24-25).
In a beautiful passage from the night he was arrested, Jesus tells his disciples he no longer calls them slaves, but calls them friends, a definite affirmation of his deep love for them (John 15:15). Despite this endearing gesture by Jesus, the master/slave concept continued to be used and taught by the disciples; even in the early Church it was never completely jettisoned. For instance, Polycarp, a first century Church leader reported to be a disciple of the Apostle John, said to a Roman Proconsul who was pressing him to renounce Jesus, “For eighty-six years I have been his slave and he has never done me wrong, how can I blaspheme my king who saved me?” (The Martyrdom of Polycarp, 10:3).
For those of us who love the Lord Jesus, it is easy to appreciate Polycarp’s sentiment. I do not find it remotely demeaning or undignified to identify myself as a slave of the Lord Jesus; considering all he has done for me, and knowing myself how truly unworthy I am, I consider it a great treasure to be the slave of the one who loves me most.
B. Slave Imagery in Romans – The apostle Paul also uses this imagery in several of his letters, but most significantly in his letter to the Romans. This slave language is potent, especially in the culture Paul is addressing, where the slave trade is alive and well. Throughout chapters 6-8, Paul uses language common to the slave trade, words familiar to and easily understood by his readers, creating a powerful visual in their minds of themselves having been slaves owned by a treacherous master (sin and death, and by implication, satan), but being purchased by a new master (God).
Paul begins by explaining that our old self was crucified with Christ so that we would no longer be slaves to sin (6:6). He goes on to admonish the Roman believers to not allow sin to reign in their bodies, and consequently allow it to become their master again, because they no longer live under the dominion of the law of sin and death, but under grace (6:12-14). Paul then warns them that they will become slaves to whatever they offer themselves to, whether it be slavery to sin which leads to death, or slavery to obedience which leads to righteousness (6:15-16).
He then praises God because these believers used to be slaves to sin, but they were set free and have become slaves to righteousness (6:17-18). Next, Paul reminds his readers that there was a time when they offered themselves in slavery to impurity and ever-increasing wickedness, but now they must offer themselves in slavery to righteousness which leads to holiness (6:19). He concludes with this compelling statement, “…Now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life” (6:22).
In chapter seven, Paul discusses the battle between the holy law of God and the sinful nature, a battle raging in his own body. He confesses that he has been sold as a slave to sin and is therefore in a constant battle because in his mind he is a slave to God’s law, but in his sinful nature he is a slave to sin (7:14, 25). In chapter eight, he discusses the longing we have while waiting to be fully redeemed and adopted, reminding us that we did not receive a spirit that makes us slaves again to fear, but the spirit of sonship (8:25). Paul then concludes by pointing out that the entire creation is in bondage to decay awaiting the full adoption of the children of God (8:20-23).
We, like the Roman Christians, were slaves to sin and death, destined for eternal separation from God. Yet, in the slave market imagery Paul chooses, we were purchased by God and now belong to him completely; obedience to him in the form of righteousness is now the only acceptable way of life. Though we are God’s slaves, his purpose is to adopt us and make us fully his heirs and co-heirs with Christ…a glorious destiny if there ever was one. In this world, we are either slaves to satan and death or God and righteousness, could the choice be any easier?
C. Slave Imagery in the Book of the Revelation –In his vision of the revelation of Jesus Christ, the Apostle John employs slave language and imagery as well. The very first verse of the book uses the term twice: “The revelation of Jesus Christ, which God gave him to show his slaves what must soon take place. He made it known by sending his angel to his slave John” (Revelation 1:1). A bit further on, in the fourth of the seven letters to the churches, Jesus warns the Thyatirans about this woman, Jezebel, who tempts his slaves into sexual immorality and idolatry (2:20).
Later in the vision, an angel is sent to tell the four angels who had been given power to harm the land and the sea to wait until the slaves of God have been sealed (7:3). Further in the vision, there is a wonderful scene of heaven rejoicing because God has avenged the blood of his slaves (19:2). A couple of verses later, the voice from the throne is telling those in heaven, “Praise our God, all you his slaves, all you who fear him, both small and great!” (19:5). Lastly, in an amazing passage of Scripture, after the new heavens and new earth have been created, as eternity is finally a reality, we are still referred to as slaves:
“No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his slaves will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever. The angel said to me, ‘These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his slaves the things that must soon take place’” (Revelation 22:2-6).
From the very beginnings of the ministry of Jesus, through the work of the apostles, and according to John’s revelation, throughout all of history we will be identified as slaves of God. As I said at the beginning of this article, it is a very common and powerful word group in the New Testament and it is time we embrace it, because it speaks to us about us. This is a term that should not offend us in this context, but rather generate for us feelings of security, comfort, and destiny. We belong to God in the most literal of ways, and nothing can ever separate us from the love of God in Christ Jesus. We belong to him, only to him, lock, stock, and barrel.
Actual Christian Slaves in the New Testament
Through the years, much ado has been made by many people about the fact that the New Testament seems to condone slavery. Though it is true that slavery is an accepted part of the cultural experience of those living in New Testament times, the teaching regarding slavery is anything but typical. Slaves are spoken of with a new dignity and an equality found only in the Body of Christ. Christian slave owners are admonished to treat their Christian slaves as equals, brothers and sisters in the Faith (see Ephesians 6:9; Colossians 4:1).
Attempting to eradicate slavery from the Roman Empire would have been a fool’s task for the early Church. In one of his parables, Jesus describes the kingdom of heaven like yeast that slowly permeates all the dough (Matt. 13:33); thus, the teaching of Christ slowly worked its way through the empire. Rather than railing against slavery, the Church sought to reform slavery through a methodical social egalitarianism rooted in the gospel—the gospel of Jesus Christ, which has been the impetus for every western nation ultimately bringing an end to slavery.
A slave in the New Testament world was a human being owned as property and absolutely subject to the will of another. It is true that in some important ways, slavery in the world of the early Church was much different than the slavery we are most familiar with in our culture, but the common denominator that truly matters is the fact that no slave, regardless of when or where, was or is free to do what he or she chooses to do.
Slaves who became Christian were taught that in Christ they were completely equal partners with all other followers of Christ, even their masters. It is a core value of Christianity that all people are equal in Christ regardless of race, gender, or socioeconomic status, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28). Yet, in this world, they remained in bondage and were taught to become humble, faithful slaves who served their masters well as a testimony to the presence of Christ in their lives,
“Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free” (Ephesians 6:5-8; see also Colossians 3:22-24).
Slaves who had the good fortune of being owned by a benevolent master certainly fared better than others, but regardless of the temperament of the owner, Christian slaves were to submit with respect: “Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh” (1 Peter 2:18). These instructions to actual slaves are illustrative of how we are to perceive ourselves as slaves of Christ; his will is to be our will, his purpose is to be our purpose, his words are our commands.
The Slave Brotherhood and Sisterhood
To be such slaves puts us in the greatest of company! The people in Scripture we admire most gladly characterize themselves as slaves of Christ; Mary, the mother of Jesus, identifies herself as “the Lord’s slave” (Luke 1:38, 48), godly Simeon, who waited day after day in the temple to lay eyes on his Savior so he could die in peace, refers to himself as “the Sovereign Lord’s slave” (Luke 2:29), and Moses is referred to as the Lord’s slave in the book of the Revelation (15:3). After having been flogged for preaching in the name of Jesus, the apostles prayed and asked the Lord to enable them, his slaves, to speak with boldness (Acts 4:29).
All of the writing apostles and Church leaders refer to themselves as the Lord’s slaves, “Paul, a slave of Christ Jesus…” (Romans 1:1), “James, a slave of God and of the Lord Jesus…” (James 1:1), “Simon Peter, a slave and apostle of Jesus Christ…” (2 Peter 1:1), and “Jude, a slave of Jesus Christ…” (Jude 1:1). The Apostle John, in the opening verse of the Book of the Revelation, writes this, “The revelation of Jesus Christ…he made it known by sending his angel to his slave John…” (Revelation 1:1). The Apostle Paul also refers to several of his companions as slaves of Christ, including Timothy (see Phil. 1:1), Epaphras (see Colossians 4:12), and Tychicus (see Colossians 4:7).
Even the Lord Jesus Christ chose the role of slave to express his solidarity with humanity. Paul writes to the Philippian Christians, “Your attitude should be the same as that of Christ Jesus: Who…made himself nothing, taking the very nature of a slave, being made in human likeness” (Phil. 2:5-7).
The Apostle Paul frequently used this concept for himself. To the Corinthians he communicates that he and his companions preach only Christ Jesus and consider themselves nothing but his slaves (2 Cor. 4:5). He reminds the Galatians that he would not be a slave of Christ if he were still trying to please men (Galatians 1:10). In Acts 20:19, Paul uses the verb form of doulos to say he “served (as a slave) the Lord with great humility and tears.” Clearly, many of the most important people in the history of our Faith readily claim the moniker “slave” in connection with the Lord Jesus.
How Does this Slave Concept Apply to Us?
When we honestly search our hearts, many of us will admit the concept of “unworthy slaves simply doing our duty” somehow bothers us. This notion is difficult for most human beings to accept, especially Americans. We live in the land of freedom where rights abound, and opportunities are around every corner. We love to work hard and shine, but we also expect to be compensated and recognized for what we do. For many of us, not letting our right hand know what our left hand is doing too easily removes our motivation to serve (see Matt. 6:1-4).
This is where the distinction between doulos (slave) and diakonos (servant/minister/deacon) becomes most important. Most of us, on some level, are comfortable with the diakonos idea: a person who is given a task to perform, as Paul describes himself (see Rom. 15:16), or a person being appointed to the office of deacon (1 Tim. 3:8), or any of us simply using our giftedness to serve one another (1 Pet. 4:10); all of this is right and biblical, but it does feel like there is a little more in it for us, as opposed to “mere slaves simply doing our duty.”
The fact is, we are called to be both. As mentioned above, Jesus is documented as having used both terms to make a similar point: “Whoever wants to become great among you must be your servant (diakonos), and whoever wants to be first must be your slave (doulos)” (Matt.20:26-27); and then to seal the deal, he says, “Just as the Son of Man did not come to be served, but to serve (diakonos in both places)” (Matt. 20:28). Just as he is a servant, so are we to be — “A student is not above his teacher, nor a servant (doulos) above his master. It is enough for the student to be like his teacher, and the servant (doulos) like his master” (Matt. 10:24-25).
The words do indeed have some common denominators, but the word doulos is simply slave in its most base form…and it is used to refer to us dozens of times in the New Testament. It is critically important for us to nail down, once and for all, the fact that we totally and completely belong to God; this is the fundamental truth regarding our relationship with him. Therefore, when we have done everything we were told to do, the truth really is, “We have only done our duty” (Luke 17:10).
Webster’s Collegiate Dictionary defines slave as “a human being who is owned as property by, and is absolutely subject to the will of, another; a bondservant divested of all freedom and personal rights” (IDG Books Worldwide, Inc., Foster City, CA © 2000, 1999). This is an accurate definition of the Greek word as well. This definition could not be more apropos for Christians as described by the language of the New Testament. As Paul states matter of factly, “You are not your own; you were bought at a price” (1 Cor. 6:19-20; 7:23) and again, “…whether we live or die, we belong to the Lord” (Romans 14:8). Peter understands this truth as well, “Live as free men, but do not use your freedom as a cover-up for evil; live as slaves of God” (1 Peter 2:16). The irony is striking, live as free men, but live as slaves, that is, slaves to God.
It seems to me as I observe the Church in our culture, too many of us who follow Christ do so with little motivation and intention. I do not believe this is the result of a lack of love for Jesus (that is, an emotional longing for him), but a lack of true knowledge about this aspect of who we are and what we are supposed to be doing. By embracing the biblical concept that we are slaves to God, absolutely subject to his will and divested of all personal rights and freedoms, we will finally find the purpose (and peace) our souls long for.
Many of us who love the Lord Jesus live conflicted lives; the Holy Spirit within us serves as an internal force for growth toward godliness, while the world allows us, even encourages us, to do that which opposes God. The mechanism within us which enables us to choose God over the world is our will (empowered by the Holy Spirit). However, the will must be informed by the Word of God before we can make choices that honor God. The information we need is in the New Testament, yet many of us lack the motivation to read the New Testament with the vigor required to enable it to become the primary resource necessary to change what we believe and how we behave. Why? Because we lack the conviction that we must do this, believing instead that we ought to do it, but if we don’t, God understands. Why do we think like this? Because we do not embrace the fact that we are not our own, that we completely and totally belong to God, hook, line, and sinker.
Imagine receiving a certified letter in the mail one day, informing you that you are the long-lost child of the second cousin to the King of England and as such, you are an heir to a portion of the House of Windsor, which would translate into many hundreds of millions of American dollars. The catch? You must learn to live as one of the royal family, pledge allegiance to the King, and live the remainder of your life doing all you can to bring honor to the Windsor name. Though most of us would never think of our faith in these terms, the truth is, this illustration is not far from reality. Paul admonishes the Colossian Christians to “live a life worthy of the Lord” and to “please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Colossians 1:10). Similar admonitions appear throughout all of the Apostle’s letters.
The language of obedience is common in the New Testament. For example, in what is called the “upper room discourse,” Jesus shares with his disciples his final thoughts and lessons prior to his arrest later that night. These lessons are rife with the language of obedience, “If you love me, you will obey what I command” (John 14:15), “If anyone loves me, he will obey my teaching…. He who does not love me will not obey my teaching….” (John 14:23-24), and, “You are my friends if you do what I command you” (John 15:14). In truth, this kind of language can be found on almost every page of the New Testament.
Jesus’ life was characterized by obedience as well, “If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love” (John 15:10); “…and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve” (Mark 10:44-45). If Jesus, our Master, took on the role of a slave, then surely, we, who are certainly not above our Master, should be every bit the slave he was.
Another very strong motivation for surrendering ourselves totally to God and intentionally pursuing a life of obedience to him is the fact that we will be held accountable. In the “slave parables” discussed above, Jesus repeatedly cautions the disciples to be ready, regardless of the hour the master returns. He will have words of blessing for those who have been obedient and punishment for those who have not (see Matt. 24:44; Luke 12:40). Paul often admonishes the churches with these words as well (see 1 Thessalonians 5:1ff). Living life in light of the fact that we will stand before the judgment seat is wise, to say the least. Paul reminds the Romans, “We will all stand before God’s judgment seat” (Romans 14:10) and in Second Corinthians, “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad” (2 Corinthians 5:10).
As challenging as it may be for many of us, choosing to humbly accept our role as God’s slave is essential to gaining a full and accurate picture of who we are in Christ. The fact that we are not only “heirs of God and coheirs with Christ,” but also “slaves of God” will set the course for a life that is both glorifying to God and gratifying to us. Here is where we find the purpose we so long for, the significance of our existence, back in the possession of the one who loves us most…back in the fold of our creator. The purpose of our lives is obedience to God…only here will we find peace and fulfillment.
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(C) 2024 D. Edwin Cohea/Coheasive Concepts
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