Slave

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I.isvro
JohnMacArthurexpertlyandlucidlyexplainsthatJesusfreesusfrom
bondage into a royal slavery that we might be Iis possession.Those
who would be Iis children must, paradoxically, be willing to be Iis
slaves.
D.R.C.Svoui
SomuchofourChristianwalkisfocusedonself howwillthistrial
refinemyfaith,improvemycharacter,orfitintoapatternformygood.
Often when believers speak of a personal Savior, they mean a Savior
who is personally committed to their health, success, and life fulfill-
ment.Butsuchaviewcouldntbefartherfromthetruth.Inhisnew
book, John MacArthur presents a powerfully riveting and truly eye-
opening look at our relationship to the Lord Jesus.Vant to rise to a
newleveloftrustandconfidenceinyourMaster.Thenthisisthebook
foryou:
JowiE.vcsowT.n.,Jowi.wnFivwns
Iwrvw.riow.iDis.niiirvCvwrv
Dr.JohnMacArthurisneverafraidtotellthetruthandinthisbook
he does just that. The Christians great privilege is to be the slave of
Christ.Dr.MacArthurmakesitclearthatthisisoneoftheBiblesmost
succinctwaysofdescribingourdiscipleship.Thisisapowerfulexposi-
tion of Scripture, a convincing, corrective to shallow Christianity, a
masterfulworkofpastoralencouragement...adevotionalclassic.
D.R.AinvrMoniv
President, The Southern Baptist Theological Seminary
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Dr. John MacArthurs teaching on slavery resonates in the deepest
recessesofmyinner-man.AsanAfrican-Americanpastor,Ihavebeen
there. That is why the thought of someone writing about slavery as
beingaGod-sendwasthemostludicrous,unconscionablethingthat
Icouldhaveeverimagined...untilIreadthisbook.NowIseethat
becomingaslaveisabiblicalcommand,completelyredefiningtheidea
offreedominChrist.Idontwanttosimplybeafollowerorevenjust
aservant...butaslave.
The Rev. Dr. Dallas H. Wilson Jr.
Vicar, St. Johns Episcopal Chapel
Charleston, South Carolina
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slave
The Hidden Truth about Your Identity in Christ
JOHN MACARTHUR
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Slave
2010byJohnMacArthur
Allrightsreserved.Noportionofthisbookmaybereproduced,storedinaretrievalsystem,ortransmitted
inanyformorbyanymeanselectronic,mechanical,photocopy,recording,scanning,orotherexcept
forbriefquotationsincriticalreviewsorarticles,withoutthepriorwrittenpermissionofthepublisher.
IublishedinNashville,Tennessee,byThomasNelson.ThomasNelsonisatrademarkofThomasNelson,
Inc.
IublishedinassociationwiththeliteraryagencyofVolgemuth&Associates,Inc.
Unlessotherwisenoted,ScripturequotationsaretakenfromtheNewAmericanStandardBible.
The
LockmanFoundation1960,1962,1963,1968,1971,1972,1973,1975,1977,1995.Usedbypermission.
Scripturesmarkedw;varetakenfromtheNewKingJamesVersion.1982byThomasNelson,Inc.
Usedbypermission.Allrightsreserved.
ScripturesmarkedncsnaretakenfromtheIolmanChristianStandardBible.1999,2000,2002,2003
byBroadmanandIolmanIublishers.Allrightsreserved.
ThomasNelson,Inc.,titlesmaybepurchasedinbulkforeducational,business,fund-raising,orsales
promotionaluse.Forinformation,pleasee-mailSpecialMarketsThomasNelson.com.
ISBN:978-1-4002-8111-4(IE)
LibraryofCongressCataloging-in-IublicationData
MacArthur,John,1939
Slave:thehiddentruthaboutyouridentityinChrist/John
MacArthur.
p.cm.
ISBN978-1-4002-0207-2
1.Identification(Religion)2.Christianlife.I.Title.II.Title:IiddentruthaboutyouridentityinChrist.
BV4509.5.M25252011
248.4dc22 2010032926
PrintedintheUnitedStatesofAmerica
101112131415QG10987654321
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| vii |
Contents
Preface 1
1. OneIiddenVord 5
2. AncientIistory,TimelessTruth 23
3. TheGoodandFaithfulSlave 39
4. TheLordandMaster(Iart1) 55
5. TheLordandMaster(Iart2) 69
6. OurLordandOurGod 83
7. TheSlaveMarketofSin 99
8. Bound,Blind,andDead 115
9. SavedfromSin,SlavedbyGrace 129
10. FromSlavestoSons(Iart1) 145
11. FromSlavestoSons(Iart2) 161
12. ReadytoMeettheMaster 177
13. TheRichesoftheIaradox 195
APPENDIX: Voices from Church History 213
About the Author 227
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To Nathan Busenitz
Wise and accomplished beyond his years, he has proven to be a
treasure to me in multiple ways. He has served me as a personal
assistant in pastoral ministry, as a writer of many articles on the
Pulpit blog, as a fellow elder teaching and preaching at Grace
Community Church, and as a professor at The Masters Seminary.
He has applied both his mind and heart to the research and
writing of this book. He is as committed to its truth and urgency
as I am. The dedication can only be to him so that all who read
it in the years to come will know of my gratitude for his efforts.
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| 1 |
Preface
A
fter more than fifty years of translating, studying, teach-
ing, preaching, and writing through the New Testament, I
thought I had its truths pretty well identified and under-
stoodespecially in the realm of the New Testament theology of
the gospel. In fact, clarifying the gospel was the most important and
constantemphasisofmywritingfromTheGospelAccordingtoJesus,
AshamedoftheGospel,HardtoBelieve,andTheTruthWartocountless
sermonsandarticlesthroughtheyears.Butthroughallthoseefforts,a
profoundandcomprehensiveperspective,onethatdominatestheNew
Testamentandiscrucialtothegospel,escapedmeandalmostevery-
oneelse.
Itwasntuntilthespringof2007,onanall-nightflighttoLondon
whilereadingSlaveofChristbyMurrayJ.Iarris,thatIrealizedthere
hadbeenacenturies-longcover-upbyEnglishNewTestamenttrans-
latorsthathadobscuredaprecious,powerful,andclarifyingrevelation
bytheIolySpirit.Undoubtedly,thecover-upwasnotintentionalat
leastnotinitially.Yetitsresultshavebeendramaticallyserious.
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Preface
Acover-upintheEnglishNewTestamenttranslations.Vasthat
true.Vhy.Andwithwhatconsequences.Iadnooneuncoveredthis
beforeIarrisin1999.
ItdidnttakelongtofindonewhohadEdwinYamauchiinhis
1966BulletinoftheEvangelicalTheologicalSocietyarticleentitledSlaves
ofGod.Vhyhadtherebeennoresponsetohiswork.Andhowcould
atruthrelatedsoessentiallynotonlytotranslationintegritybutalso
toNewTestamentteachingaboutourrelationtoChristbepurposely
hiddenandthecover-upignored.
Ialsodiscoveredinmytripsaroundtheworldthattherearemany
other major language translators who have followed the lead of the
Englishversionsandmaintainedthecover-up.Yettherearesomewho
dotranslatethewordcorrectly.Thusthisrevelationisnothiddento
myfellowbelieversinplaceslikeRussia,Romania,Indonesia,andthe
Ihilippines.VhyinEnglish.
Ihavenodoubtthatthisperpetualhidingofanessentialelement
of NewTestament revelation has contributed to much of the confu-
sioninevangelicalteachingandpractice.Infact,Iwonderifitwasnt
thereasonIfelttheneedtowritesomanybookstoclarifythegospel.
If this one reality had been known, would any of those books have
beennecessary.
AsIbegantodigdownintothisburiedjewelofthegospel,itsper-
vasivesplendorbegantodominatemythinkingandpreaching.Every
time and everywhere I addressed the subject, the response was the
samestartledwonder.
DuringthesameperiodIwasaskedtowriteabookonthedoc-
trines of grace that was faithful to the Reformers.Vas another one
really necessary.Vho could improve on Calvin, Luther, the English
Iuritans, Edwards, or Spurgeon. Certainly not me. I couldnt hope
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Preface
| 3 |
toaddtotheclear,complete,andenduringworksofpastandpresent
theologiansongospelthemes.SoIstruggledtofindareasontowrite
somethingnew,consideringwhathadalreadybeenwritten.
UntilIsawthecover-up.
ThoughallthosenobletheologiansintherichReformationtradi-
tion of gospel truth touched on this matterno one had pulled the
hiddenjewelallthewayintothesunlight.
Thusthisbook.Asyoureadit,myprayeristhatyouwillseethe
richesofyoursalvationinaradicallynewway.
John MacArthur
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One Hidden Word
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I
amaChristian.
TheyoungmansaidnothingelseashestoodbeforetheRoman
governor,hislifehanginginthebalance.Iisaccuserspressedhim
again,hopingtotriphimuporforcehimtorecant.Butoncemorehe
answeredwiththesameshortphrase.IamaChristian.
It was the middle of the second century, during the reign of
emperor Marcus Aurelius.
1
Christianity was illegal, and believers
throughouttheRomanEmpirefacedthethreatofimprisonment,tor-
ture,ordeath.IersecutionwasespeciallyintenseinsouthernEurope,
whereSanctus,adeaconfromVienna,hadbeenarrestedandbrought
totrial.Theyoungmanwasrepeatedlytoldtorenouncethefaithhe
professed.Buthisresolvewasundeterred.IamaChristian.
No matter what question he was asked, he always gave the
same unchanging answer. According to the ancient church historian
Eusebius, Sanctus girded himself against [his accusers] with such
firmnessthathewouldnoteventellhisname,orthenationorcityto
whichhebelonged,orwhetherhewasbondorfree,butansweredinthe
1.MarcusAureliusreignedfromAD161to180.Teintensepersecutiondescribedherelikely
tookplacearound177.
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Romantonguetoalltheirquestions,IamaChristian.
2
Vhenatlast
itbecameobviousthathewouldsaynothingelse,hewascondemned
to severe torture and a public death in the amphitheater. On the day
of his execution, he was forced to run the gauntlet, subjected to wild
beasts,andfastenedtoachairofburningiron.Throughoutallofit,his
accuserskepttryingtobreakhim,convincedthathisresistancewould
crackunderthepainoftorment.ButasEusebiusrecounted,Eventhus
theydidnothearawordfromSanctusexcepttheconfessionwhichhe
hadutteredfromthebeginning.
3
Iisdyingwordstoldofanundying
commitment.Iisrallyingcryremainedconstantthroughouthisentire
trial.IamaChristian.
For Sanctus, his whole identityincluding his name, citizen-
ship, and social statuswas found in Jesus Christ. Ience, no better
answercouldhavebeengiventothequestionshewasasked.Iewasa
Christian,andthatdesignationdefinedeverythingabouthim.
Thissameperspectivewassharedbycountlessothersintheearly
church. It fueled their witness, strengthened their resolve, and con-
foundedtheiropponents.Vhenarrested,thesecourageousbelievers
would confidently respond as Sanctus had, with a succinct assertion
of their loyalty to Christ. As one historian explained about the early
martyrs,
They [would reply] to all questionings about them [with] the short
but comprehensive answer,I am a Christian. Again and again they
caused no little perplexity to their judges by the pertinacity with
2.Eusebius,ChurchHistory,5.1.20,quotedinIhilipScha,NiceneandPost-Nicene Fathers,
2ndser.(GrandRapids:Eerdmans,1971),I:214.(Iereafter,NiceneandPost-Nicene Fathers
willbereferredtoasNPNF.)
3.Ibid.
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whichtheyadheredtothisbriefprofessionoffaith.Thequestionwas
repeated,Vhoareyou.andtheyreplied,IhavealreadysaidthatI
amaChristian;andhewhosaysthathastherebynamedhiscountry,
hisfamily,hisprofession,andallthingselsebesides.
4
Following Jesus Christ was the sum of their entire existence.
5
At
the moment when life itself was on the line, nothing else mattered
besidesidentifyingthemselveswithIim.
Forthesefaithfulbelievers,thenameChristianwasmuchmore
than just a general religious designation. It defined everything about
them, including how they viewed both themselves and the world
aroundthem.ThelabelunderscoredtheirloveforacrucifiedMessiah
alongwiththeirwillingnesstofollowIimnomatterthecost.Ittold
of the wholesale transformation God had produced in their hearts,
andwitnessedtothefactthattheyhadbeenmadecompletelynewin
Iim.They had died to their old way of life, having been born again
intothefamilyofGod.Christianwasnotsimplyatitle,butanentirely
newwayofthinkingonethathadseriousimplicationsforhowthey
livedandultimatelyhowtheydied.
4.J.SpencerNorthcote,EpitaphsoftheCatacombsorChristianInscriptionsinRomeduringthe
FirstFourCenturies(London:Longman,Green&Co.,1878;repr.,Vhitesh,MT:Kessinger
Iublishing,2007),139.
5.SuchwastheattitudeofIgnatius,apastorfromAntiochandadiscipleoftheapostleJohn.
UponbeingcondemnedtodeathinRome(aroundAD110),Ignatiuswrote,ItisnotthatI
wantmerelytobecalledaChristian,butactuallytobeone.Yes,ifIprovetobeone[bybeing
faithfultotheend],thenIcanhavethename. . . .Comere,cross,battlingwithwildbeasts,
wrenchingofbones,manglingoflimbs,crushingofmywholebody,crueltorturesofthe
devilonlyletmegettoJesusChrist:(Ignatius, Epistle to the Romans,3,5,6,quotedinCyril
C.Richardson,EarlyChurchFathers[Louisville,KY:VestminsterJohnKnoxIress,1953],
1045).
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What Does It Mean to Be a Christian?
TheearlymartyrswerecrystalclearonwhatitmeanttobeaChristian.
But ask what it means today and youre likely to get a wide variety of
answers,evenfromthosewhoidentifythemselveswiththelabel.
For some, beingChristian is primarily cultural and traditional, a
nominaltitleinheritedfromapreviousgeneration,theneteffectofwhich
involves avoiding certain behaviors and occasionally attending church.
Forothers,beingaChristianislargelypolitical,aquesttodefendmoral
valuesinthepublicsquareorperhapstopreservethosevaluesbywith-
drawingfromthepublicsquarealtogether.StillmoredefineChristianity
intermsofapastreligiousexperience,ageneralbeliefinJesus,oradesire
tobeagoodperson.Yetallofthesefallwoefullyshortofwhatittruly
meanstobeaChristianfromabiblicalperspective.
Interestingly,thefollowersofJesusChristwerenotcalledChristians
untiltentofifteenyearsafterthechurchbegan.Beforethattime,they
were known simply as disciples, brothers, believers, saints, and fol-
lowers of theVay (a title derived from Christs reference to Iimself,
in John 14:6, asthe way, the truth, and the life [w;v]). According
toActs 11:26, it was inAntioch of Syria thatthe disciples were first
calledChristiansandsincethattimethelabelhasstuck.
The name was initially coined by unbelievers as an attempt to
deridethosewhofollowedacrucifiedChrist.
6
Butwhatbeganasaridi-
culesoonbecameabadgeofhonor.TobecalledChristians(inGreek,
Christianoi) was to be identified as Jesus disciples and to be associ-
atedwithIimasloyalfollowers.Inasimilarfashion,thoseinCaesars
6.AstheapostleIaulexplainsin1Corinthians1:23,theideaofacruciedChristwastotheJewsa
stumblingblockandtotheGreeksfoolishness(w;v).TosewhofollowedJesusChrist(havingbeen
labeledasChristians)weredenouncedashereticsbyunbelievingJewsandderidedasfoolsbyunbelieving
Gentiles.
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householdwouldrefertothemselvesasKaisarianoi(thoseofCaesar)
inordertoshowtheirdeepallegiancetotheRomanEmperor.Unlike
the Kaisarianoi, however, the Christians did not give their ultimate
allegiance to Rome or any other earthly power; their full dedication
andworshipwerereservedforJesusChristalone.
Thus, to be a Christian, in the true sense of the term, is to be a
wholehearted follower of Jesus Christ. As the Lord Iimself said in
John10:27,MysheephearMyvoice,andIknowthem,andtheyfollow
Me(emphasisadded).Thenamesuggestsmuchmorethanasuper-
ficialassociationwithChrist.Rather,itdemandsadeepaffectionfor
Iim, allegiance to Iim, and submission to IisVord.You are My
friendsifyoudowhatIcommandyou,JesustoldIisdisciplesinthe
UpperRoom( John15:14).EarlierIetoldthecrowdswhoflockedto
hearIim,IfyoucontinueinMyword,thenyouaretrulydisciplesof
Mine( John8:31);andelsewhere:IfanyonewishestocomeafterMe,
hemustdenyhimself,andtakeuphiscrossdailyandfollowMe(Luke
9:23;cf.John12:26).
VhenwecallourselvesChristians,weproclaimtotheworldthat
everythingaboutus,includingourveryself-identity,isfoundinJesus
Christ because we have denied ourselves in order to follow and obey
Iim.IeisbothourSaviorandourSovereign,andourlivescenteron
pleasingHim.ToclaimthetitleistosaywiththeapostleIaul,Tolive
isChristandtodieisgain(Ihil.1:21).
A Word That Changes Everything
Since its first appearance in Antioch, the term Christian has become
thepredominantlabelforthosewhofollowJesus.Itisanappropriate
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designationbecauseitrightlyfocusesonthecenterpieceofourfaith:
JesusChrist.Yetironically,theworditselfappearsonlythreetimesin
theNewTestamenttwiceinthebookofActsandoncein1Ieter
4:16.
In addition to the name Christian, the Bible uses a host of other
termstoidentifythefollowersofJesus.Scripturedescribesusasaliens
andstrangersofGod,citizensofheaven,andlightstotheworld.Ve
are heirs of God and joint heirs with Christ, members of Iis body,
sheepinIisflock,ambassadorsinIisservice,andfriendsaroundIis
table.Ve are called to compete like athletes, to fight like soldiers, to
abidelikebranchesinavine,andeventodesireIisVordasnewborn
babieslongformilk.Allofthesedescriptionseachinitsownunique
wayhelpusunderstandwhatitmeanstobeaChristian.
Yet, the Bible uses one metaphor more frequently than any of
these. It is a word picture you might not expect, but it is absolutely
criticalforunderstandingwhatitmeanstofollowJesus.
Itistheimageofaslave.
TimeandtimeagainthroughoutthepagesofScripture,believers
arereferredtoasslavesofGodandslavesofChrist.
7
Infact,whereasthe
outsideworldcalledthemChristians,theearliestbelieversrepeatedly
referredtothemselvesintheNewTestamentastheLordsslaves.
8
For
7.TeIebrewwordforslave,ebed,canspeakofliteralslaverytoahumanmaster.Butitisalso
usedmetaphoricallytodescribebelievers(morethan250times),denotingtheirdutyand
privilegetoobeytheheavenlyLord.TeNewTestamentsuseoftheGreekword,doulos,is
similar.It,too,canrefertophysicalslavery.Yetitisalsoappliedtobelieversdenotingtheir
relationshiptothedivineMasteratleast40times(cf.MurrayJ.Iarris,SlaveofChrist
[DownersGrove,IL:InterVarsityIress,1999],2024).Anadditional30-plusNTpassages
usethelanguageofdoulostoteachtruthsabouttheChristianlife.
8.See,forexample,Romans1:1;1Corinthians7:22;Galatians1:10;Ephesians6:6;
Ihilippians1:1;Colossians4:12;Titus1:1;James1:1;1Ieter2:16;2Ieter1:1;Jude1;and
Revelation1:1.
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them,thetwoideasweresynonymous.TobeaChristianwastobea
slaveofChrist.
9
Thestoryofthemartyrsconfirmsthatthisispreciselywhatthey
meantwhentheydeclaredtotheirpersecutors,IamaChristian.A
youngmannamedApphianus,forexample,wasimprisonedandtor-
turedbytheRomanauthorities.Throughouthistrial,hewouldonly
reply that he was the slave of Christ.
10
Though he was finally sen-
tenced to death and drowned in the sea, his allegiance to the Lord
neverwavered.
Other early martyrs responded similarly: If they consented to
amplifytheirreply,theperplexityofthemagistrateswasonlythemore
increased,fortheyseemedtospeakinsolubleenigmas.Iamaslaveof
Caesar, they said, but a Christian who has received his liberty from
ChristIimself;or,contrariwise,Iamafreeman,theslaveofChrist;
sothatitsometimeshappenedthatitbecamenecessarytosendforthe
proper official (the curator civitatis) to ascertain the truth as to their
civilcondition.
11
ButwhatprovedtobeconfusingtotheRomanauthoritiesmade
perfect sense to the martyrs of the early church.
12
Their self-identity
9.AccordingtotheInternationalStandardBibleEncyclopedia(hereinafterreferredtoasISBE),
somecommentatorshaveproposedthatthetermChristianliterallymeansslaveofChrist.
Forexample,Deissmann(LictvomOsten,286)suggeststhatChristianmeansslaveofChrist,as
CaesarianmeansslaveofCaesar( JohnDickie,Christian,inJamesOrr,ed.,ISBE[Chicago:
Ioward-SeveranceCompany,1915],I:622).
10.StringfellowBarr,TheMaskofJove(Ihiladelphia:Lippincott,1966),483.
11.Northcote,EpitaphsoftheCatacombs,140.
12.KarlIeinrichRengstorf,under,inGerhardKittel,ed.;GeoreyBromiley,trans.,
TheologicalDictionaryoftheNewTestament,vol.2,notesthat,IntheearlyChurchtheformula
[slaveofGodorslaveofChrist]tookonanewleaseoflife,beingusedincreasinglybyChristians
inself-designation(cf.2Clem.20,1;Ierm.m.5,2,1;6,2,4;8,10,etc.)(GrandRapids:
Eerdmans,1964,274).
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hadbeenradicallyredefinedbythegospel.Vhetherslaveorfreeinthis
life,theyhadallbeensetfreefromsin;yethavingbeenboughtwitha
price,theyhadallbecomeslavesofChrist.Thatiswhatitmeanttobe
aChristian.
13
TheNewTestamentreflectsthisperspective,commandingbeliev-
ers to submit to Christ completely, and not just as hired servants or
spiritual employeesbut as those who belong wholly to Iim. Ve
aretoldtoobeyIimwithoutquestionandfollowIimwithoutcom-
plaint.JesusChristisourMasterafactweacknowledgeeverytime
we call IimLord.Ve are Iis slaves, called to humbly and whole-
heartedlyobeyandhonorIim.
Ve dont hear about that concept much in churches today. In
contemporary Christianity the language is anything but slave termi-
nology.
14
Itisaboutsuccess,health,wealth,prosperity,andthepursuit
of happiness. Ve often hear that God loves people unconditionally
and wants them to be all they want to be. Ie wants to fulfill every
desire,hope,anddream.Personalambition,personalfulfillment,per-
sonal gratificationthese have all become part of the language of
evangelical Christianityand part of what it means to have aper-
sonal relationship with Jesus Christ. Instead of teaching the New
TestamentgospelwheresinnersarecalledtosubmittoChristthe
13.Inasecond-centuryletterfromthechurchesofLyonsandViennetothechurchesofAsia
andIhrygia,theanonymousauthorsbeganbydesignatingthemselvestheslavesofChrist
(Eusebius,EcclesiasticalHistory,5.14).Teycontinuedbydescribingthewidespread
persecutiontheyhadendured,includingthemartyrdomsthatmanyintheirmidsthad
experienced.
14.AsJanetMartinSoskiceexplains,TalkoftheChristianasslaveofChristorslaveofGod
whichenjoyedsomepopularityintheIaulineEpistlesandearlyChurchisnowscarcelyused,
despiteitsbiblicalwarrant,bycontemporaryChristians,whohavelittleunderstandingforor
sympathywiththeinstitutionofslaveryandtheguresofspeechitgenerates(TheKindness
ofGod: Metaphor, Gender, and Religious Language[NewYork:OxfordUniversityIress,
2007],68).
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contemporarymessageisexactlytheopposite:Jesusisheretofulfill
all your wishes. Likening Iim to a personal assistant or a personal
trainer,manychurchgoersspeakofapersonalSaviorwhoiseagerto
dotheirbiddingandhelpthemintheirquestforself-satisfactionor
individualaccomplishment.
The NewTestament understanding of the believers relationship
to Christ could not be more opposite. Ie is the Master and Owner.
VeareIispossession.IeistheKing,theLord,andtheSonofGod.
VeareIissubjectsandIissubordinates.
Inaword,weareIisslaves.
Lost in Translation
ScripturesprevailingdescriptionoftheChristiansrelationshiptoJesus
Christistheslave/masterrelationship.
15
Butdoacasualreadthrough
yourEnglishNewTestamentandyouwontseeit.
Thereasonforthisisassimpleasitisshocking:theGreekword
for slave has been covered up by being mistranslated in almost every
English versiongoing back to both the King James Version and
theGenevaBiblethatpredatedit.
16
Thoughthewordslave(doulosin
Greek)appears124timesintheoriginaltext,
17
itiscorrectlytranslated
15.Forexample,RengstorfnotestheprominenceintheNT[of ]theideathatChristians
belongtoJesusasIis[slaves],andthattheirlivesarethusoeredtoIimastherisen
andexaltedLord(TheologicalDictionaryoftheNewTestament,s.v.2:274).
16.Evenearlier,JohnVyclieandVilliamTyndalerenderedtheGreekdouloswiththe
Englishwordservant.
17.AccordingtoIarris,thisword[doulos]occurs124timesintheNewTestamentandits
compoundformsyndoulos(fellow-slave)tentimes(SlaveofChrist,183).Teverbformalso
occursanadditionaleighttimes.
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onlyonceintheKingJames.Mostofourmoderntranslationsdoonly
slightlybetter.
18
Italmostseemslikeaconspiracy.
Instead of translating doulos as slave, these translations consis-
tently substitute the word servant in its place. Ironically, the Greek
language has at least half a dozen words that can mean servant. The
worddoulosisnotoneofthem.
19
Vheneveritisused,bothintheNew
Testament and in secular Greek literature, it always and only means
slave. According to the Theological Dictionary of the New Testament, a
foremost authority on the meaning of Greek terms in Scripture, the
worddoulosisusedexclusivelyeithertodescribethestatusofaslaveor
anattitudecorrespondingtothatofaslave.
20
Thedictionarycontinues
bynotingthat
themeaningissounequivocalandself-containedthatitissuperfluous
togiveexamplesoftheindividualtermsortotracethehistoryofthe
group. . . .[The]emphasishereisalwaysonservingasaslave.Ience
wehaveaservicewhichisnotamatterofchoicefortheonewhoren-
dersit,whichhehastoperformwhetherhelikesitornot,becausehe
issubjectasaslavetoanalienwill,tothewillofhisowner.[Theterm
stresses]theslavesdependenceonhislord.
Vhileitistruethatthedutiesofslaveandservantmayoverlapto
some degree, there is a key distinction between the two: servants are
18.TwoexceptionstothisareE.J.GoodspeedsTheNewTestament: An American Translation
(1923)andtheIolmanChristianStandardVersion(2004),bothofwhichconsistentlyrender
doulosasslave.
19.Cf.Iarris,SlaveofChrist,183.
20.Rengstorf,TheologicalDictionaryoftheNewTestament,s.v.,2:261.
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hired;slavesareowned.
21
Servantshaveanelementoffreedominchoos-
ing whom they work for and what they do.The idea of servanthood
maintainssomelevelofself-autonomyandpersonalrights.Slaves,on
the other hand, have no freedom, autonomy, or rights. In the Greco-
Roman world, slaves were considered property, to the point that in
theeyesofthelawtheywereregardedasthingsratherthanpersons.
22
Tobesomeonesslavewastobehispossession,boundtoobeyhiswill
withouthesitationorargument.
23
ButwhyhavemodernEnglishtranslationsconsistentlymistrans-
lateddouloswhenitsmeaningisunmistakableinGreek.Thereareat
leasttwoanswerstothisquestion.First,giventhestigmasattachedto
slaveryinVesternsociety,translatorshaveunderstandablywantedto
avoidanyassociationbetweenbiblicalteachingandtheslavetradeof
the British Empire and theAmerican Colonial era.
24
For the average
21.AsValterS.Vurzburgerexplains,TobeaslaveofGod . . .involvesmorethanmerely
beingIisservant.Servantsretaintheirindependentstatus.Teyhaveonlyspecicdutiesand
limitedresponsibilities.Slaves,ontheotherhand,havenorightsvisavistheirowners,because
theyaredeemedthepropertyofthelatter(GodIsProofEnough[NewYork:Devora
Iublishing,2000],37).
22.SpeakingofRomanslaveryinparticular,YvonTbertnotedthattheslavewasequated
withhisfunctionandwasforhismasterwhattheoxwasforthepoorman:ananimatedobject
thatheowned.TesameideaisaconstantinRomanlaw,wheretheslaveisfrequently
associatedwithotherpartsofapatrimony,soldbythesamerulesthatgovernedatransferofa
parceloflandorincludedwithtoolsoranimalsinabequest.Aboveallhewasanobject,ares
mobilis.Unlikethewagedworker,nodistinctionwasmadebetweenhispersonandhislabor
(TeSlave,13874inAndreaGiardina,ed.,TheRomans[Chicago:UniversityofChicago,
1993],139).
23.JohnJ.Iilch,underSlave,Slavery,Bond,Bondage,Oppression,inDonaldE.Gowan,ed.,
WestminsterTheologicalWordbookoftheBible(Louisville,KY:VestminsterJohnKnoxIress,
2003),472,notesthattheGreeknoundoulosisasub-domainofthesemanticeldcontrol,
ruleanddescribessomeonewhoiscompletelycontrolledbysomethingorsomeone.
24.Ibid.,474.Teauthorpointsoutthatslaveryintheancientworldhadpracticallynothing
incommonwithslaveryfamiliarfromNewVorldpracticeandexperienceoftheeighteenth
andnineteenthcenturies.ItwoulddistorttheinterpretationoftheBibletoimposesuchan
understandingonitsbooks.
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reader today, the word slave does not conjure up images of Greco-
Romansocietybutratherdepictsanunjustsystemofoppressionthat
was finally ended by parliamentary rule in England and by civil war
in the United States. In order to avoid both potential confusion and
negativeimagery,moderntranslatorshavereplacedslavelanguagewith
servantlanguage.
Second,fromahistoricalperspective,inlate-medievaltimesitwas
common to translate doulos with the Latin word servus. Some of the
earliest English translations, influenced by the Latin version of the
Bible,translateddoulosasservantbecauseitwasamorenaturalren-
dering of servus.
25
Added to this, the term slave in sixteenth-century
England generally depicted someone in physical chains or in prison.
Since this is quite different from the Greco-Roman idea of slavery,
the translators of early English versions (like the Geneva Bible and
theKingJames)optedforawordtheyfeltbetterrepresentedGreco-
Roman slavery in their culture. That word was servant. These early
translationscontinuetohaveasignificantimpactonmodernEnglish
versions.
26
25.Cf.Iarris,SlaveofChrist,184.
26.ForanintriguinglookattheearlyEnglishBibletranslatorsreticencetotranslatedoulosas
slave,seeEdwinYamauchi,SlavesofGod,BulletinoftheEvangelicalTheologicalSociety9/1
(Vinter1966):3149.Yamauchishowsthatbythelatethirteenthcentury,slavery
disappearedfromnorthwesternEurope. . . .Slaverythereforewasknowntothe17th-century
Englishmenatleastatthebeginningofthatcenturynotasanintimate,accepted
institutionbutratherasaremotephenomenon(p.41).Teirconceptofaservantwas
shapedbytheirknowledgeofserfdomakindofservitudeinwhichthelaborerwasboundto
thelandheworked.Althoughhewasduty-boundtothelandowner,hisservicescouldonlybe
soldwhenthelanditselfwassold.Bycontrast,slaveryintheirmindsevokedtheextreme
caseofacaptiveinfetters(p.41),animageofcrueltythattheyunderstandablywishedto
avoid.Butinsodoingtheyunwittinglydiminishedtheforceoftheactualbiblicalexpression.
InYamauchiswords,Ifwekeepinmindwhatslaverymeanttotheancients,andnotwhatit
meanstousorthe17th-centurytheorists,weshallgainaheightenedunderstandingofmany
passagesintheNewTestament(43).SeealsoIarris,SlaveofChrist,184.
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Butwhatevertherationalebehindthechange,somethingsignifi-
cantislostintranslationwhendoulosisrenderedservantratherthan
slave.ThegospelisnotsimplyaninvitationtobecomeChristsasso-
ciate;itisamandatetobecomeIisslave.
Rediscovering This One Hidden Word
The Bibles emphasis on slavery to God is missing from the pages of
mostEnglishtranslations.Butthatwhichishiddeninourmodernver-
sionswasacentraltruthfortheapostlesandthegenerationsofbelievers
whocameafterthem.
Early Christian leaders, like Ignatius (who died around AD
110)andhiscoworkers,sawthemselvesasfellowslavesofChrist.
27
Iolycarp(c.69155)instructedtheIhilippians,Bindupyourloose
robes and serve as Gods slaves in reverential fear and truth.
28
The
Shepherd of Hermas (written in the second century) warns its read-
ersthattherearemany[wickeddeeds]fromwhichtheslaveofGod
must refrain.
29
The fourth-century writer known as Ambrosiaster
explained that the one who is liberated from [the Mosaic Law]
dies and lives to God, becoming his slave, purchased by Christ.
30
Augustine (354430) simply asked his congregation this rhetorical

27.Cf.EpistletothePhiladelphians,3;EpistletotheMagnesians,2;EpistletoSmyrna,12.
28.Iolycarp,LettertothePhilippians,2,inBartD.Ehrman,trans.,TheApostolicFathers
(Iarvard,2003),1:335.
29.ShepherdofHermas,ExpositionontheEighthCommandment,38.36,inibid.,II:270.
TisisjustoneofseveralinstancesinwhichHermasusedthephraseslaveofGod.
30.Corpus Scriptorum Ecclesiasticorum Latinorum,81.3:28.2123,quotedinEricIlumers
criticalnotesonAugustines Commentary on Galatians(NewYork:OxfordUniversityIress,
2003),30n153.
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question: Does your Lord not deserve to have you as his trust-
worthy slave.
31
Elsewhere, he rebuked those who would exhibit
foolishpride:Youareacreature,acknowledgetheCreator;youare
a slave, do not disdain the Master.
32
Ancient Bible expositor John
Chrysostom(347407)comfortedthosewhowereinphysicalbond-
agewiththesewords:InthethingsthatrelatetoChrist,both[slaves
andmasters]areequal:andjustasyouaretheslaveofChrist,soalso
isyourmaster.
33
Even in more recent history, in spite of the confusion caused by
English translations, leading scholars and pastors have recognized
the reality of this vital concept.
34
Listen to the words of Charles
SpurgeonthegreatBritishpreacherofthenineteenthcentury:
VhereourAuthorized[KingJames]Versionsoftlyputsitservantit
really isbond-slave.The early saints delighted to count themselves
Christsabsoluteproperty,boughtbyhim,ownedbyhim,andwholly
at his disposal. Iaul even went so far as to rejoice that he had the
marksofhisMastersbrandonhim,andhecries,Letnomantrouble
me:forIbearinmybodythemarksoftheLordJesus.Therewasthe
endofalldebate:hewastheLords,andthemarksofthescourges,the
rods,andthestoneswerethebroad-arrowoftheKingwhichmarked
IaulsbodyasthepropertyofJesustheLord.Nowifthesaintsofold
31.Augustine,Sermon159,inJohnE.Rottelle,trans.,Sermons(IydeIark,NY:NewCity
Iress,1992),124.
32.Augustine,HomiliesontheGospelofJohn140,Iomily29,trans.byEdmundIill(Iyde
Iark,NY:NewCityIress,2009),495.Capitalizationofdivinenamesadded.
33.JohnChrysostom,HomiliesonFirstCorinthians,Iomily19.56(on1Cor.7:2223),
quotedinScha,NPNF,12:1089.
34.Seetheappendixforadditionalquotationsfromrecentchurchhistory.
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timegloriedinobeyingChrist,IpraythatyouandI . . .mayfeelthat
ourfirstobjectinlifeistoobeyourLord.
35
ScottishpastorAlexanderMaclaren,acontemporaryofSpurgeon,
echoedthesesametruths:
Thetrueposition,then,foramanistobeGodsslave. . . .Absolute
submission, unconditional obedience, on the slaves part; and on the
part of the Master complete ownership, the right of life and death,
therightofdisposingofallgoodsandchattels, . . .therightofissu-
ing commandments without a reason, the right to expect that those
commandments shall be swiftly, unhesitatingly, punctiliously, and
completely performedthese things inhere in our relation to God.
Blessed[is]themanwhohaslearnedthattheydo,andhasaccepted
themashishighestgloryandthesecurityofhismostblessedlife:For,
brethren, such submission, absolute and unconditional, the blend-
ing and the absorption of my own will in Iis will, is the secret of
all that makes manhood glorious and great and happy. . . . [I]n the
New Testament these names of slave and owner are transferred to
ChristiansandJesusChrist.
36
As these voices from church history make so abundantly clear,
ourslaverytoChristhasradicalimplicationsforhowwethinkand
live. Ve have been bought with a price. Ve belong to Christ. Ve are
partofapeopleforHisownpossession.Andunderstandingallofthat
35.CharlesSpurgeon,EyesRight,sermonno.2058,inTheMetropolitanTabernaclePulpit
(Iasadena,TX:IilgrimIublications,1974),34:689.
36.AlexanderMaclaren,ExpositionsofHolyScripture, the Acts,commentingonActs4:26,27,
29(n.p.:BiblioLife,2007),14849.
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changes everything about us, starting with our perspective and our
priorities.
TrueChristianityisnotaboutaddingJesustomylife.Instead,itis
aboutdevotingmyselfcompletelytoHimsubmittingwhollytoIis
willandseekingtopleaseIimaboveallelse.Itdemandsdyingtoself
andfollowingtheMaster,nomatterthecost.Inotherwords,tobea
ChristianistobeChristsslave.
In the pages that follow, we will examine the profound depths of
thatonehiddenword,andintheprocesswelldiscoverthelife-changing
differenceitmakes.
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Ancient History,
Timeless Truth
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T
ofullyunderstandtheNewTestamentsuseofslavelanguage,
we need to begin with a historical perspective regarding the
practiceofslaveryintheGreco-Romanera.
Slaverywasapervasivesocialstructureinthefirst-centuryRoman
Empire.Infact,itwassocommonplacethatitsexistenceasaninsti-
tution was never seriously questioned by anyone.
1
Slaves of all ages,
genders,andethnicitiesconstitutedanimportantsocioeconomicclass
in ancient Rome. Roughly one-fifth of the empires population were
slavestotaling as many as twelve million at the outset of the first
centuryAD.
2
Notsurprisingly,theentireRomaneconomywashighly
dependentonthissizablepoolofbothskilledandunskilledlabor.
Initially, the Roman slave population came through military
1.Alongtheselines,DaleB.Martin,SlaveryasSalvation(NewIaven:YaleUniversityIress,
1990),42,wrote,Teinstitutionofslaveryitselfwasneverreallyquestioned.Slavesmayhave
resentedtheirbondage,butgiventhechancetheyacquiredslavesthemselves.Vhenfreed,they
simplymovedupanotchinthesystem,becomingthemselvesmastersandmistressesandpulling
theirdependentsalongwiththem.Almostnoone,slavesincluded,thoughttoorganizesociety
anyotherway.
2.MurrayJ.Iarris,SlaveofChrist(DownersGrove,IL:InterVarsityIress,1999),34.
AccordingtotheInternationalStandardBibleEncyclopedia,Inthelargercities,suchasRome,
Corinth,Ephesus,andAntioch,asmanyasone-thirdofthepopulationwerelegallyslavesand
anotherone-thirdhadbeenslavesearlierinlife(S.S.Bartchy,Servant;Slave,inGeoreyV.
Bromiley,ed.,ISBE,vol.4[GrandRapids:Eerdmans,1988],420).
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conquests. As the empire expanded its borders, it captured huge
numbers of people, who were subsequently sold into bondage. But
bythefirstcenturythemajorityofslavesinheritedtheirplaceinsoci-
etybybeingbornintoslavery.
3
Mostslaves,then,hadneverknown
freedom.
For many slaves, life was difficultespecially for those who
workedintheminesoronfarms.Theserusticslavesoftenlivedfar
awayfromtheircity-dwellingowners,underthesupervisionofafore-
man or manager. But there were also many slaves who lived in the
cities, working alongside their masters as part of the household. For
theseurbanslaves,lifewasoftenconsiderablyeasier.
4
Depending on their training and on their masters needs, slaves
functionedinnumerouscapacitiesbothinsideandoutsidethehome.
Fromteacherstocookstoshopkeeperstodoctors,slaveswereinvolved
inawidevarietyofoccupations.Fromaglanceonthestreet,itwould
havebeendifficulttodistinguishbetweenslavesandnon-slaves.There
was essentially no difference in dress; neither were there significant
differencesinresponsibilities.Anylineofworkafreepersonmightdo,
aslavemightalsodo.
Iouseholdslavesreceivedgreaterhonorthanotherslavesbecause
they worked more closely with their masters. As members of the
household,theywereintimatelyinvolvedineverypartoffamilylife
from taking care of the masters children to managing his house or
3.S.ScottBartchy,First-CenturySlavery& 1 Corinthians 7:21(Eugene,OR:VipfandStock
Iublishers,2002),71.
4.KeithBradley,SlaveryandSocietyatRome(Cambridge,UK:CambridgeUniversityIress,
1994),58.Bradleyexplains:ForlegalpurposestheRomansdividedslavesintotwocategories,
thosewhobelongedtothecityhousehold,thefamiliaurbana,andthosewhobelongedtothe
ruralhousehold,thefamiliarustica.Tedivisionwaspredicatedontheassumptionthatthe
typicalslave-ownermaintainedaresidenceorresidencesinthecitystockedwithslavedomestics
andownedlandedpropertyinthecountrythatwasworked,atleastinpart,withslavelabour.
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evenadministratinghisbusinessinterests.Awickedslavewasagreat
liabilityandcouldcauseseriousdamagetotheownerswelfare.Buta
loyalandhardworkingslavewasawonderfulassettohismaster.The
faithfulslavecouldlookforwardtopossiblyreceivinghisfreedomone
dayarewardthatownersoftenusedtomotivatetheirslavestoward
fullcompliance.
Slaveryalsoofferedacertainamountofsocialandeconomicpro-
tection to those whose masters were kind and well respected. Slaves
didnothavetoworryaboutwheretheirnextmealwouldcomefrom
orwhetherornottheywouldhaveaplacetostay.Theirsoleconcern
was to carry out the interests of their owner. In return, the master
caredfortheirneeds.Moreover,ifamasterwasaprestigiousorpower-
fulmemberofthecommunity,suchasagovernmentofficial,hisslaves
wouldalsoberespectedbecauseoftheirrelationshiptohim.Agreat
dealofhonorwouldbegiventotheslavesofsomeonehighlyregarded
byRomansociety.
That said, we must be careful not to present an overly romantic
impression of first-century slavery. To be a slave was to be in some-
oneelsespossession,totallysubjugatedtoonesmasterineverything.
GreekphilosopherAristotledefinedaslaveasahumanbeingwhowas
considered an article of property, someone who belonged completely
toanotherperson.
5
AncientRomeviewedslavesthesameway:The
slavehad,inprinciple,norights,nolegalstatuswhatsoever;hewasa
chattelownedbyhismaster.
6
Asaresult,aslavecouldbeownedand
5.Aristotle,Politics,1.254a7.V.V.Buckland,inTheRomanLawofSlavery,notedthatthe
Romanslavedidnotpossesstheattributeswhichmodernanalysisregardsasessentialto
personality.Ofthese,capacityforrightsisone,andthistheRomanslavehadnot(Union,NJ:
LawbookExchange,2000,3).
6.IierreGrimal,TheCivilizationofRome,trans.V.S.Maguinness(London:GeorgeAllen,
1963),499.
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dealtwithlikeanyotherpieceofproperty.Iewas[completely]atthe
mercyofhisowner,withoutrights.
7
Ones experience as a slave, then, ultimately depended on the
demandsandgoodnessofthemaster.Theslavesofabusiveandtem-
peramental owners endured a life of misery.
8
But for the slaves of
reasonableandevengraciousmasters,thesituationcouldbeexponen-
tially better.
9
As history professor Scott Bartchy explains,The only
thing that slaves in the first century had completely in common was
thefactthateachofthemhadanowner.Apersonsexperienceinslav-
erydependedalmostentirelyuponthecustomsoftheownersfamily,
the business and the particular class of society to which the owner
belonged,andthecharacteroftheownerhimself.
10
Slavery in the Roman world was as diverse as the number of
masters who owned slaves. Vhether slaves worked in the fields or
in the city; whether they became farmers, household managers, or
somethingelse;whetherornottheyeventuallygainedtheirfreedom;
andwhetherthequalityoftheirdailyexistencewaspositiveornega-
tiveeverythingrestedinthehandsofthemaster.Eachslaveowner
7.MichaelGrant,TheWorldofRome(NewYork:VorldIublishing,1960),116.
8.Speakingoftheabusesofslaveryduringthistime,DaleB.Martin,inSlaveryasSalvation,
explainsthatduringtheearlyempire,fromthetimeofAugustustotheendofthesecond
century,millionsofhumanbeingsmusthavelivedinhumiliationanddestitution,servingthe
needsandwhims,thepleasuresandtempers,ofotherhumanbeings. . . .Ownershadtheright
tobind,torture,orkilltheirslaves.Inliteratureofthetime,onecontinuallycomesacrossthe
opinionthatslavelifeistheworstimaginable(xiii).
9.IaroldMattingly,RomanImperialCivilisation(NewYork:Norton&Co.,1971),177.
Mattinglyexplainsthattheevils[andabuses]ofslaverymightbeinfactweremitigatedby
kindlinessbetweenmastersandslavesborninthehouse.Alongtheselines,IeterJonesand
KeithSidwell,eds.,inTheWorldofRome(NewYork:CambridgeUniversityIress,1997),give
examplesoftheloyaltyandfriendshipthatsometimesdevelopedbetweenslavesand
kindheartedmasters(23132).
10.Bartchy,First-CenturySlavery& 1 Corinthians 7:21,68.
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defined the nature of his slaves lives. For their part, slaves had only
one primary objective: to please the master in everything through
theirloyalobediencetohim.
Out of Egypt
It is against this Greco-Roman cultural backdrop that Jesus and the
apostlesspokeaboutslavery,usingitasanillustrationtodescribethe
Christianlife.ButtofullyunderstandthisNewTestamentmetaphor,
wealsoneedtobrieflyconsiderslaveryasitexistedinOldTestament
Israel.
The Iebrew word for slave, ebed, appears in the OldTestament
799 times as a noun and another 290 times as a verb.
11
Thoughthe
most basic idea of ebed is that of a slave,
12
its fundamental mean-
ingisagainlostonthepagesofmostEnglishtranslations.TheKing
James Version, for example, never translates ebed asslaveopting
instead forservant ormanservant the vast majority of the time.
13
ButcontrastthatwiththeSeptuagint,aGreektranslationoftheOld
Testament from before the time of Christ. It translates ebed with
11.ClausVestermann,underdb[,inTheologicalLexiconoftheOldTestament,ErnstJenni
andClausVestermann,eds.,MarkBiddle,trans.,vol.2(Ieabody,MA:Iendrickson,1997),
822.Vestermannnotesthatinthesocialsphere,ebedcommonlydesignatestheslaveinthe
OldTestament.
12.ValtKaiser,badinTheologicalWordbookoftheOldTestament,GleasonL.Archer,
R.LairdIarris,andBruceK.Valtke,eds.(Chicago:Moody,1980),2:639.
13.AccordingtoStrongsLexicon,theAuthorizedVersiontranslatesthenounformofebedas
servant744times,manservant23times,bondman21times,bondage10times,
bondservantonce,andonallsidesonce.
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formsofdoulos,orslave,morethan400times:
14
Therabbinicscholars
whoproducedtheSeptuagintunderstoodexactlywhatebedmeant
whichiswhyslavelanguagewassoprominentinthattranslation.For
the Jews of Jesus day, who were familiar with both the Iebrew Old
TestamentandtheGreekSeptuagint,theBiblesrepeateduseofslave
imagerywouldhavebeenimpossibletomiss.
SlaverywaspartofIsraelshistoryfromherearliestdaysasanation.
EvenbeforeIsaacwasborn,inGenesis15,GodrevealedtoAbraham
thathisdescendantswouldonedayexperiencegreatsufferingasslaves
inaforeignland.Apreviewofthecomingafflictioncameonlythree
generationslaterwhenAbrahamsgreat-grandsonJosephwassoldinto
bondagebyhisbrothers.ButwhatJosephsbrothersintendedforevil,
God orchestrated for goodexalting the former slave to a place of
politicalpowerandusinghimtosavethelivesofmillionsfromfamine.
Intheend,Josephwasreconciledtohisbrothersandreunitedwithhis
father,Jacob.IisentirefamilyevenmoveddowntoEgypt,wherethey
settledinaregioncalledGoshen.
Though initially welcomed with honor, the descendants of Jacob
(orIsrael,ashewasrenamedinGenesis35)wereeventuallyenslaved
bytheEgyptians.ThefirstchapterofExodusexplainsthat
anewkingaroseoverEgypt,whodidnotknowJoseph. . . .So[the
Egyptians]appointedtaskmastersover[theIsraelites]toafflictthem
14.TeSeptuagint(LXX)usesdoulostotranslatethenounformofebed314times.
Additionally,theverbformofdoulos(douleuo)isusedtotranslatetheverbformofebed114
times.Inall,theLXXtranslatesebedwithsomeformofdoulos428times.Cf.Eugene
Carpenter,db[,inVilliamVanGemeran,ed.,NewInternationalDictionaryofOld
TestamentTheologyandExegesis(GrandRapids:7ondervan,1997),3:306.(Iereafter,New
InternationalDictionaryofOldTestamentTheologyandExegesiswillbereferredtoas
NIDOTTE.)
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withhardlabor. . . .TheEgyptianscompelledthesonsofIsraelto
labor rigorously; and they made their lives bitter with hard labor
inmortarandbricksandatallkindsoflaborinthefield,alltheir
laborswhichtheyrigorouslyimposedonthem.(vv.8,11,1314)
VhentheIsraelitescriedouttoGodforhelp,Iedeliveredthem
inawaythatwasasspectacularasitwassupernatural.Theaccounts
ofMoseslife,theburningbush,thetenplagues,theIassover,and
the parting of the Red Sea are all Sunday school classics. But we
mustnotletourfamiliaritywiththestoriesdetractfromthestag-
gering wonder of what took place. Egypt, the world power of its
day, was systematically dismantled under the breathtaking wrath
of Godas Ie gloriously put Iis majesty on display and set Iis
peoplefree.
ButtheexodusfromEgyptdidnotgivetheIsraelitescomplete
autonomy. Rather, it issued them into a different kind of bondage.
Those who had once been the property of Iharaoh became the
Lords possession.You shall be My own possession among all the
peoples,GodtoldthemastheycampedatthefootofMountSinai
(Ex. 19:5). Later Ie told Moses,For the Israelites are My slaves.
They are My slaves I brought out of the land of Egypt; I am the
LonyourGod(Lev.25:55ncsn).TheIebrewpeoplehadbeen
delivered from one master in order to serve another. God would
betheirsovereignKing,andtheywouldbeIisloyalsubjects.The
Exodusdidnotrescuethemfromslaveryaltogether,butonlyfrom
slaverytoIharaoh.NowtheyweretheslavesofGod:TheExodus
representedahistoricaleventthatformedthebasisonwhichIsrael
understooditselfastheslavesofGod.Includedinthisunderstand-
ingwastheobligationtoserveGodinloyalobedienceandtoreject
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allothers. . . .TocalloneselfanIsraelitewasthesameascallingoneself
aslaveofGod.
15
Sadly, throughout Israels history, the Jews frequently forgot that
Ie was their Master. Instead of obeying and honoring Iim alone,
they repeatedly flirted with idolatry and rebellion against the Lord.
Godrespondedbyallowingthesurroundingnationstoconquerand
oppress them. If Iis people were unwilling to be Iis slaves, they
wouldonceagainbecometheslavesoftheirenemies.
16
ThebookofJudgesdetailsIsraelsrepeatedfailuresinthisregard.
Yetinspiteofthenationsunfaithfulness,Godremainedfaithful.Ie
wasalwaysquicktodeliverIispeoplewhentheycriedouttoIimin
heartfeltrepentance.
Even after the monarchy was established in Israel, the people
continuedtoresistslaverytoGodinatrue-heartedway.Thenations
idolatrouspatheventuallyledtoitscompleteremovalfromtheprom-
ised land, culminating in the Babylonian exile. Iaving been rescued
fromEgyptcenturiesbefore,Godspeopleagainfoundthemselvesin
wholesalecaptivity.
17
Andonceagain,theLordwoulddeliverthem(cf.
Ezra9:9).
NehemiahthemanGodusedtobringaremnantofJewsback
tothepromisedlandunderstoodthisverypoint.Vhenheaskedthe
Lordforforgivenessanddeliveranceonbehalfofthepeople,hebegan
hisprayerwiththesewords:
15.JohnByron,SlaveryMetaphorsinEarlyJudaismandPaulineChristianity(Tubingen,
Germany:J.C.B.Mohr,2003),5051.AlsoseeI.A.I.Combes,TheMetaphorofSlaveryin
theWritingsoftheEarlyChurch(Sheeld,England:SheeldAcademicIress,1998),4344.
16.Cf.Lev.26:1317;Deut.28:5868;2Chr.12:8.
17.EugeneCarpenter,inNIDOTTE(db[,3:306),showstheconnectionbetweenthe
BabyloniancaptivityandtheExodus:InagreatreversalofGodsdeliveranceintheExodus,
hewillenslave(bd)Israeltoherenemies( Jer.17:4).
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I beseechYou,OLonGodofheaven,thegreatandawesomeGod,
whopreservesthecovenantandlovingkindnessforthosewholoveIim
andkeepIiscommandments,letYourearnowbeattentiveandYour
eyes open to hear the prayer ofYour [slave (ebed)] which I am pray-
ingbeforeYounow,dayandnight,onbehalfofthesonsofIsraelYour
[slaves(ebedi)],confessingthesinsofthesonsofIsraelwhichwehave
sinnedagainstYou;Iandmyfathershousehavesinned.(Neh.1:56)
18
NehemiahendedhisprayerbyrecallingthewordsofMosesand
askingGodtoagainsavethepeoplewhom,centuriesbefore,Iehad
redeemedby[Iis]greatpowerandby[Iis]stronghand(v.10).
From the Exodus through the Exile and beyond, Israels corpo-
rateidentityasGodsslaveswasanintegralpartofthenationshistory.
Many of Israels heroes, including Abraham, Moses, Joshua, David,
Elijah,andtheprophets,arespecificallyreferredtoasIisslaves.
19
ButtheOldTestamentunderstandingofslaverywasnotsolelya
matterofnationalidentity.Theinstitutionalsoexistedaspartofevery-
daylifeinancientIsrael.ThoughfellowIsraelitescouldsellthemselves
intodebtslaveryduetofinancialinsolvency,theyweretobetreatedas
hiredservantsundertheMosaiclaw(cf.Lev.25:3543).
20
18.TewordforslaveintheseversesisebedinIebrew,andistranslatedwithformsof
doulos(orslave)intheGreekSeptuagint.Tus,itisbestrenderedinEnglishasslave,not
asservant.
19.Cf.Judg.2:8;1Kings18:36;2Kings18:12;Iss.89:3,105:42;Isa.48:20;Ezek.38:17;
Dan.9:11.TeseversesaretranslatedwithformsofdoulosintheSeptuagint.KarlIeinrich
Rengstorf,underDolos,inTheologicalDictionaryoftheNewTestamentAbridgedinOne
Volume(GerhardKittelandGerhardFriedrich,eds.;GeoreyBromiley,trans.[Grand
Rapids:Eerdmans,1985],183),addsthattheverbformof douleeinintheLXXisthemost
commontermfortheserviceofGod,notjustinisolatedacts,butintotalcommitment. . . .
Forthisreasondoloiisatitleofhonorwhenconferredonsuchoutstandingguresas[those
listedabove].Teoppositeofdouleeinisdisobedience.
20.J.AlbertIarrill,underSlaveinEerdmansDictionaryoftheBible(GrandRapids:
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Non-Jewishslaves,ontheotherhand,wereregardedandtreated
as chattels or movable property (Lev. 25:4446),
21
having been
obtained through capture, purchase, or birth to slave parents. Under
the Law, these domestic slaves were guaranteed certain protections,
andthereforeweretreatedbetterthaninotherAncientNearEastern
societies.
22
Nevertheless,asinRome,theywereprimarilyconsidered
a financial investment and unproductive or disobedient slaves could
expectpunishment(Ex.21:2021).
23
Thoughthetwoinstitutionswerebynomeansidentical,theslav-
ery of Old Testament Israel shared certain similarities with that of
first-century Rome. In particular, foreign slaves could be purchased
andthereforeownedasproperty;theywerefullysubjecttothewillof
themaster;theywererewardedorpunishedonthebasisoftheirper-
formance;andtheycouldbeheldasslavesindefinitely.
24
Likeallslaves
intheancientworld,theirliveswerecharacterizedbytheideasoftotal
Eerdmans,2000),notesthatattimestheseMosaicsafeguardswereignored.Iehaswritten,
Althoughdesignedtocurtailandperhapseventoenddebt-slavery,theseDeuteronomistic
lawsapparentlywentunheeded,asdebt-slaveryoffellowIebrewscontinuedtobecommon
throughoutthebiblicalperiod(2Kgs.4:1;Amos2:6;8:6;Mic.2:9)(DavidNoelFreedman,
ed.,1232).
21.Iarris,SlaveofChrist,28.
22.Cf.Lev.25:6;Ex.20:10;21:2627.IarrisnotesthatincomparisonwithotherAncient
NearEasternsocieties,Israelsregulationsgoverningslavery(principallyinExod.21,Lev.25
andDeut.15)aremorehumane(SlaveofChrist,28).
23.JohnByron,SlaveryMetaphors,4041.Byronnotesthatdebtslavery,templeslavery,and
stateslaverywerealsopracticedinancientIsrael,inadditiontodomesticslavery.
24.VilliamJ.Vebb,Slavery,DictionaryforTheologicalInterpretationoftheBible,ed.Kevin
Vanhoozer(GrandRapids:BakerAcademic,2005),751.VebbnotesthatinancientIsrael,
foreignslaveswereconsideredproperty(Ex.12:44;21:2021,32;Lev.22:11);theywerenot
releasedeverysevenyears(Lev.25:3946);andtheirownerswerepermittedtobeatthem,
providedtheydidnotkillthem(Ex.21:2021).I.A.I.Combesfurthernotesthatthe
Iebrewslavewas,bylaw,tobereleasedafterasetperiodoftime,whiletheGentileslave
mightbeheldinperpetuity(TheMetaphorofSlavery,38).
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dependence, the forfeiture of autonomy and the sense of belonging
whollytoanother.
25
The Masters Men
Vhentheapostlesusedslaveimagery,bothintheirpreachingandin
writingtheNewTestament,theywerefullyawareofwhatitmeantin
terms of both Jewish history and Roman culture.
26
From the stand-
point of Israels history, to be a slave of God was to identify oneself
withthosewhostoodatMountSinaiandwithnobleintentionspro-
claimed,All the words which the Lon has spoken we will do: (Ex.
24:3). Moreover, it was to be aligned with notable men of faith, such
as Abraham, Moses, David, and the prophetsspiritual leaders who
exemplified wholehearted submission to the will and word of God.
From the standpoint of first-century culture, slavery served as an apt
pictureofthebelieversrelationshiptoChristoneofcompletesub-
missionandsubjugationtothemaster.Inbothcases,tobeaslavewas
to be under the complete authority of someone else. It meant reject-
ingpersonalautonomyandembracingthewillofanother.Theconcept
required no great explanation because slavery was commonplace and
hadbeenformanycenturies.
26.Forexample,notingthedualinuencesofOldTestamenttheologyandGreco-Roman
cultureonIaulsthinking,IeterGarnseyexplainsthatIaulwasaChristiantheologian
steepedintheJewishscripturesandlaw.Iealsodrewideasfromclassicalphilosophy,evenif
second-handandinanattenuatedform.Teseinuences,whenfusedwithIaulsown
historicalexperienceandperceptionofthesocialandideologicalcontext,producedthe
distinctivemixwhichisIaulineslavetheory(IdeasofSlaveryfromAristotletoAugustine
[NewYork:CambridgeUniversityIress,1996],186).
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VhentheapostleIaulreferredtohimselfasaslaveofChristand
aslaveofGod,
27
hisreadersknewexactlywhathemeant.Ofcourse,
this did not make the claim any less shocking. In a Greco-Roman
context,suchasthecitiestowhichIaulwrote,personalfreedomwas
prized, slavery was denigrated, and self-imposed slavery was scorned
anddespised.
28
ButforIaul,whosesoleambitionwastobepleasing
toChrist,therecouldnothavebeenamorefittingself-designation.
29
IisliferevolvedaroundtheMaster.Nothingelseincludinghisown
personalagendamattered.
TheotherNewTestamentwritersechoedIaulsheartfeltdevotion
to the Lord. James did not boast about being Jesus half-brother but
instead called himselfJames, a slave of God and of the Lord Jesus
Christ ( James 1:1 ncsn). Later in his letter, James instructed his
readerswiththesefamiliarwords:Comenow,youwhosay, Todayor
tomorrow we will go to such and such a city, and spend a year there
andengageinbusinessandmakeaprofit. . . .Instead,yououghttosay,
IftheLordwills,wewillliveandalsodothisorthat(4:13,15).Such
languagedrawsheavilyontheslave/masterrelationship.Slavescould
notgoanddowhatevertheywished.Theywereboundtofollowthe
willofthemaster.
Ieter, Jude, and John all likewise designated themselves as slaves
27.SeeRomans1:1;Galatians1:10;Ihilippians1:1;Titus1:1.DaleB.Martin,inSlaveryas
Salvation,hasanimportantexplanationabouthowIaulsuseof slavesofChristwasbased
notsolelyonanOldTestamentIsraeliteunderstandingofslaverytoGod,butalso(and
largely)onaGreco-Romanunderstandingofslavery(xvi).
28.KarlIeinrichRengstorfwrote,Greekshaveastrongsenseoffreedom.Iersonaldignity
consistsoffreedom.Tereisthusaviolentaversiontobondage.Servicemayberenderedto
thestate,butbyfreechoice.Slaveryisscornedandrejected(TheologicalDictionaryoftheNew
TestamentAbridged,s.v.Dolos,183).
29.Cf.2Cor.4:5;5:9.
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boundtodotheworkoftheLord.
30
Thesemenwerecompanionsof
our Savior and the leaders of the early church. By all accounts, they
mightrightlybeconsideredthespirituallyelite.Yettheywerehappyto
identifythemselvesasslaves.
Vhen we survey the New Testament, we quickly find that the
termslaveofChristwasnotreservedforlow-levelbelieversorspiri-
tualneophytes.Theapostleseagerlyembracedthetitleforthemselves
and also used it to refer to others in ministry.
31
It is not surprising,
then,tofindslaveimageryusedfrequentlythroughouttheirepistlesin
referencetotheChristianlife.Slaverywasafittingmetaphor,asone
historianexplains:
The experience of enslavement was [a] perfect [illustration] for an
ancient audience. Like a slave, the [Christian] convert experienced
the violent psychological force of personal upheaval, the social dis-
honorofturningawayfromonesfamilyandtraditionalculture,and
thenatalalienationoflosingoneswholepastidentitygettinganew
name, having to learn a new language and worldview, and forming
newkinshiprelations.
32
The word doulos, or slave, is even used throughout the book of
Revelation to describe the believers eternal relationship to the Lord.
Atboththebeginningandtheendofthebook,wearetoldthatthis
30.Cf.2Ieter1:1;Jude1;Rev.1:1.
31.Cf.Acts4:29;16:17;Col.1:7;4:12;2Tim.2:24.
32.J.AlbertIarrill,SlavesintheNewTestament(Minneapolis:FortressIress,2006),32.
Earlier,Iarrillexplainedthatthegureoftheslaveprovidesapowerfulandcompellingidiom
throughwhichtoarticulateChristiancommunityformationandself-denitionprecisely
becauseearlyChristianssharedwithwiderpagansocietythesamesetofculturalassumptions,
literarytropes,andsocialstereotypingoftheslave(3132).
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revelationwasgivenbyGodtoshowIisslaveswhatmustquicklytake
place(Rev.1:1ncsn).InRevelation7:3,theconvertswhocomprise
the 144,000 are calledthe slaves of our God (ncsn).The prophets
are similarly referred to with the word doulos in Revelation 10:7, as
are the martyrs in Revelation 19:2. But it is not until the end of the
bookthatallbelieversaredescribedastheslavesofGodinacollective
sense.Revelation22:34,apassagethatdepictsthegloriesoftheeter-
nalstate,saysthis:Therewillnolongerbeanycurse;andthethrone
ofGodandoftheLambwillbeinit,andIisbond-servants[douloi;
literally, slaves] will serve Iim; they will see Iis face, and Iis name
willbeontheirforeheads.Thegloriousrealityisthat,forallofeter-
nityasIisslaves,youandIandeveryotherbelieverfromallofhuman
historywilljoyfullyworshipandexaltourheavenlyMastertheKing
ofkingsandtheLordoflords.
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three
The Good and
Faithful Slave
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T
he truth of Gods Vord is always countercultural, and the
notion of becoming a slave is certainly no exception. In fact,
itisdifficulttoimagineaconceptmoredistastefultomodern
sensibilitiesthanthatofslavery.Vesternsociety,inparticular,placesa
highpremiumonpersonallibertyandfreedomofchoice.So,topresent
thegoodnewsintermsofaslave/masterrelationshiprunscontraryto
everythingourcultureholdsdear.Suchanapproachiscontroversial,
confrontational,andpoliticallyincorrect.Yetthatispreciselytheway
theBiblespeaksaboutwhatitmeanstofollowChrist.
Slavery in the Teaching of Jesus
Inpresentingthegospelthroughthelensofslavery,wearefollowingthe
exampleofJesusIimself.OurLordneitheradvocatednordenounced
theinstitutionofslaveryasitexistedinIisday.ButIefounditanapt
analogytoillustratecertaintruthsaboutthegospelandthekingdomof
God.Asonescholarexplains:
Jesusroutinelyevokedthefigureoftheslaveinhisteachings. . . .For
modern commentators, slaves and slavery have often been, first and
foremost,metaphorical.ForJesus,slavesandslaverywerepartofthe
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fabricofeverydaylife.Jesusreliedonthefigureoftheslaveinhisdis-
coursenotbecausethetropeofslaverywaspartofhisphilosophical
or rhetorical inheritance, but because slaves were ubiquitous in the
worldinwhichhelived:cookingfood,harvestinggrain,andabsorb-
ingblows.
1
Jesus drew many of Iis illustrations and parables from the slave
world of Iis day.
2
Slaves might be working in the fields, collecting
produce from a vineyard, inviting guests to a wedding, overseeing
household duties, or assisting with special occasions for the family.
3
Butwhateverthespecificdepiction,Christrepeatedlyusedslaveimag-
eryasthebestanalogytoclarifyprofoundspiritualrealities.
From the teaching of Jesus
4
we learn that slaves are not greater
than their master; neither are they privy to the masters plans.They
areaccountabletothemasterforhowtheyusehisresources,evenin
hisabsence.Theyarealsoliableforhowtheytreattheirfellowslaves
andaresubjecttoconsiderablepunishmentiftheyareunmercifulto
others. Slaves are expected to obey and honor their master without
complaint, though the faithful slave will be honored for his diligent
1.JenniferA.Glancy,SlaveryinEarlyChristianity(Minneapolis:FortressIress,2006),129.In
theGospels,forexample,bothaGentilecenturion(Luke7:210)andtheJewishhighpriest
(Matt.26:51;Mark14:47;Luke22:50;John18:10,1718,26)arenotedasbeingslave
owners.
2.KarlIeinrichRengstorfwrote,Intheparablesthisisalsotrue,butthetotalcommitment
ofdouloiandthetotalclaimofthekriosserveheretoillustratetheunconditionallordshipof
Godandtheunconditionalresponsibilityofbelieverstohim(GerhardKittelandGerhard
Friedrich,eds.;GeoreyBromiley,trans.,TheologicalDictionaryoftheNewTestamentAbridged
inOneVolume[GrandRapids:Eerdmans,1985],s.v.Dolos,184).
3.Cf.Matt.13:2728;21:3436;22:310;24:45;Mark12:24;13:34;Luke14:1723;
15:22;20:1011.
4.Cf.Matt.10:24;18:23,2633;24:4550;25:1430;Luke6:40;12:3747;17:710;
19:1322;John13:16;15:1520.
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service.Moreover,slavescanexpecttobetreatedbyoutsiderstheway
their master is treated. If the master is treated with contempt, slaves
shouldexpecttheirtreatmenttobenobetter.
Jesusalsousedslavelanguagetodefinetherealityofwhatitmeans
to follow Iim. Discipleship, like slavery, entails a life of total self-
denial,ahumbledispositiontowardothers,awholehearteddevotion
to the Master alone, a willingness to obey Iis commands in every-
thing,aneagernesstoserveIimeveninIisabsence,andamotivation
thatcomesfromknowingIeiswellpleased.
5
Thoughtheywereonce
the slaves of sin, Christs followers receive spiritual freedom and rest
fortheirsoulsthroughtheirsavingrelationshipwithIim.
6
Againstthehistoricalbackdropofslavery,ourLordscalltoself-
sacrifice becomes that much more vivid.
7
A slaves life was one of
completesurrender,submission,andservicetothemasterandthe
peopleofJesusdaywouldhaveimmediatelyrecognizedtheparallel.
ChristsinvitationtofollowIimwasaninvitationtothatsamekind
oflife.
Making It Personal
Throughout the New Testament, believers are repeatedly called to
embrace the perspective of those who belong to Christ and therefore
5.Cf.Matt.24:4446;25:21;Mark10:44;Luke6:46;12:37;14:2633;16:13;John14:15,
21.
6.SeeJohn8:34,36,andMatt.11:2830.
7.AsMichaelCardexplains, Takeupyourcrossandfollowme.Teseareslavewordsfrom
Jesus,forcrucixionwasaslavesdeath(Matthew10:38;16:24). . . . Takeupmyyoke,Jesus
invites.Takeyourplacealongsideotherswhoareslavingformeandthegospel(ABetter
Freedom[DownersGrove,IL:InterVarsity,2009],23).
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lovinglysubmittoIimasMaster.Thatkindofperspectivehasseri-
ousimplicationsforhowwe,asbelievers,thinkandact.Consider,for
example,thefollowingfiveparallelsbetweenbiblicalChristianityand
first-centuryslavery.
Exclusive Ownership
As we saw in chapter 2, Roman law considered slaves to be
propertyintheabsolutecontrolofanowner.
8
Iiredservants,like
modern employees, could choose their masters and quit if they
wantedtodoso,butslaveshadnosuchchoice.
9
Vhethertheywere
sold into slavery or born into it, slaves belonged entirely to those
whoownedthem.
The NewTestament picks up on this theme as it explains both
thebelieverssinfulpastandpresentrelationshiptoChrist.Though
wewerebornasslavesofsin,havinginheritedanenslavedstatefrom
Adam,wewerepurchasedbyChristthroughIisdeathonthecross.
10
Ve were bought with a price; therefore, we are no longer under the

authority of sin. Instead we are under the exclusive ownership of
God.
11
ChristisournewMaster.
12
AsIaultoldtheRomans,Thanks
8.TomasViedemann,Greek& Roman Slavery(NewYork:Routledge,1988),15.
9.S.ScottBartchyhasnotedthisdistinctionbetweenslavesandfreedmen:Ofcourse,ifthe
freedmandidnotenterarestrictivecontractasthepriceofhisfreedom,hehadanadvantage
overtheslaveinthathecouldgivenoticethathewasquitting(First-Century Slavery & 1
Corinthians 7:21[Eugene,OR:VipfandStockIublishers,2002],74).
10.Rom.5:1819;Eph.2:13;cf.1Ieter1:1819;Rev.5:9.
11.Rom.6:14;1Cor.7:23.
12.Cf.LelandRyken,JamesC.Vilhoit,TremperLongmanIII,eds.,Slave,Slavery,The
DictionaryofBiblicalImagery(DownersGrove,IL:InterVarsityIress,1998),797.Tearticle
notesthatfromthebiblicalperspectiveeverypersonissubjecttoslavery,eithertosinorto
God.JohnJ.IilchechoesthatthoughtinSlave,Slavery,Bond,Bondage,Oppression.Ie
observesthatintheBible,nooneiseverreallyfreebutratheralwaysaslaveofsomeone.
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be to God that though you were slaves of sin, you became obedient
fromthehearttothatformofteachingtowhichyouwerecommitted,
and having been freed from sin, you became slaves of righteousness
(Rom.6:1718).
As Christians, we are part ofa people for Iis own possession
(Titus 2:14), having joined the multitude of those whobelong to
Christ Jesus (Gal. 5:24) and who worship Iim as ourMaster in
heaven(Col.4:1).Justasfirst-centuryslaveswouldreceivenewnames
fromtheirearthlymasters,
13
sowillweeachbegivenanewnamefrom
Christ. Ie Iimself promised in Revelation 3:12, to the one who
overcomes,I will write on him the name of My God, and the name
ofthecityofMyGod,thenewJerusalem,whichcomesdownoutof
heavenfromMyGod,andMynewname.Believersintheeternalstate
will serve the Lord as Iis slaves forever, and Iis name will be on
theirforeheads(Rev.22:4).Theimageryisinescapable,asonecom-
mentator explains: To write the name upon anything is a common
figurativeexpressioninIebrewtodenotetakingabsolutepossession
of,andmakingcompletelyonesown.
14
VewillreceiveChristsname
becausewewillforeverbeIisexclusivepossession.
IsraelacceptedwithgratitudeitsnewstatusasslavesofGod.Iaulsuggeststhesamefor
Christians(DonaldE.Gowan,ed.,WestminsterTheologicalWordbookoftheBible[Louisville:
VestminsterJohnKnoxIress,2003],47576).
13.VilliamBlair,AnInquiryintotheStateofSlaveryamongsttheRomans(Edinburgh:Tomas
Clark,1833;repr.,Detroit:NegroIistoryIress,1970),116.Blairexplainsthatowners,on
rstacquiringslaves,gavethemwhatappellativestheythoughtt:thoseforboughtslaves
being,mostcommonly,takenfromthenameoftheircountry,orbirth-place;orfromthe
nameschieyusedthere;orelsefromtheplaceofpurchase:andslaves,whohadbeentakenin
war,were,notinfrequently,namedaftertheircaptors.
14.A.Ilummer,TheRevelationofSt. John the Divine,ThePulpitCommentary(repr.,Grand
Rapids:Eerdmans,1978),113.
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Complete Submission
Being a slave not only meant belonging to someone else; it also
meant being always available to obey that person in every way. The
slaves sole duty was to carry out the masters wishes, and the faith-
fulslavewaseagertodosowithouthesitationorcomplaint.Afterall,
slaves know no law but their masters word; they have no rights of
theirown;theyareabsolutepossessionsoftheirmaster;andtheyare
boundtogivetheirmasterunquestioningobedience.
15
Building on this imagery, the New Testament repeatedly calls
believerstofaithfullyobeytheMaster.Asoneauthorexplains:
As Christ is Lord, so the Christian is slave, even bondslave, owing
unquestioningobedience.Iaulexplicitlycomparesspiritualwithlit-
eralslavery(e.g.Colossians3:2224),speaksofslave-marksandseals
ofChristspossession,andworksoutindetailtheconceptionofthe
Christianaspurchased,belongingtohisLord:Yearenotyourown,
yeareboughtwithaprice.Tobealiveatallmeansfruitfullabor
the slave exists only to work: (1 Corinthians 6:19, 20, Ihilippians
1:22) So represented, consecration is complete moral submission to
Christsabsoluteclaimandownership.
16
Submission to the lordship of Christa heart attitude that
worksitselfoutinobediencetoIimisthedefiningmarkofthose
whoaregenuinelyconverted.FirstJohn2:3isexplicitinthisregard:
15.VilliamBarclay,TheLettersofJamesandPeter(Louisville:VestminsterJohnKnoxIress,
2003),39.
16.ReginaldE.O.Vhite,ChristianEthics(Macon,GA:MercerUniversityIress,1994),166.
VhiteisaformerprincipaloftheBaptistTeologicalCollegeofScotland.
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By this we know that we have come to know Iim, if we keep Iis
commandments.
As Iis slaves, we are expected to obey Jesus Christ (1 Ieter
1:2),topresent[our]bodiesalivingandholysacrifice,acceptableto
God,whichis[our]spiritualserviceofworship(Rom.12:1),andto
keepIiscommandmentsanddothethingsthatarepleasinginIis
sight(1John3:22).Youhavebeenboughtwithaprice,Iaultoldthe
Corinthians,thereforeglorifyGodinyourbody(1Cor.6:20).And
later,Vhether,then,youeatordrinkorwhateveryoudo,doalltothe
gloryofGod(10:31).
Those who claim to belong to Christ but persist in patterns of
disobedience betray the reality of that profession. The apostle John
explained:IfwesaythatwehavefellowshipwithIimandyetwalkin
thedarkness,welieanddonotpracticethetruth(1John1:6).Such
isespeciallytrueoffalseteachers,whomtheNewTestamentdescribes
asslavesofcorruption(2Ieter2:19)andasslaves,notofourLord
Christ but of their own appetites (Rom. 16:18). They areungodly
personswhoturnthegraceofourGodintolicentiousnessanddenyour
onlyMasterandLord,JesusChrist( Jude4;cf.2Ieter2:1).Thetrue
man of God, by contrast, isthe Lords slave making himself useful
totheMaster,preparedforeverygoodwork(2Tim.2:24,21ncsn).
Singular Devotion
ThelifeofaslaveinNewTestamenttimesmayhavebeendifficult,
but it was relatively simple. Slaves had only one primary concern: to
carryoutthewillofthemaster.Inareaswheretheyweregivendirect
commands,theywererequiredtoobey.Inareaswherenodirectcom-
mand was given, they were to find ways to please the master as best
theycould.
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That kind of focused dedication marking first-century slavery
also characterizes biblical Christianity. Like slaves, we are to be fully
devoted to our Master alone. Our greatest concern is summed up in
thewordsofChrist:YoushalllovetheLordyourGodwithallyour
heart,withallyoursoul,withallyourmind,andwithallyourstrength
(Mark 12:30 w;v). Such exclusive devotion makes it impossible to
serveGodandothermastersatthesametime.Vecannotsimultane-
ously serve God and money, worship the true God and idols, or live
accordingtotheSpiritandtheflesh.
17
In all things we are to dothat which is pleasing in Iis sight
(Ieb. 13:21). Such was the motivation behind Iauls words to the
Corinthians, Therefore we also have as our ambition, whether at
homeorabsent,tobepleasingtoIim(2Cor.5:9).Believersareto
please Iim in all respects (Col. 1:10),to walk and please God (1
Thess.4:1),andtodothatwhichisacceptabletoGod(Rom.14:18).
VearecalledtoseekIisgloryineverythingwedo,longingtoconduct
ourselvesinamannerworthyofIisname.
18
Ultimately,theonlything
thatmattersistheMastersapprovalandreward.Forthefaithfulslave,
thatisasufficientmotivation.
Total Dependence
Aspartofthemastershousehold,slaveswerecompletelydepen-
dent on their owners for the basic necessities of life, including food
and shelter. Meals usually consisted of corn, though grain or bread
was sometimes given instead.Along with corn or bread, salt and oil
were commonly allowed. Neither meat nor vegetables formed a part
17.Cf.Matt.6:24;Rom.7:56;6:1118;1Tess.1:9.
18.Cf.1Cor.10:31;Col.2:12;3:17;1Tess.2:12.
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of the regular diet of slaves; but they occasionally got a small quan-
tityofvinegar,andsaltfish,orolives,whenfigsandotherfruitswere
notabundant.
19
Vithregardtoshelter,domesticslavesusuallylived
with their masters, either in separate slave quarters orin the case
ofsmallerhouseholdswherevertherewasavailablespace.
20
Though
basic from a modern perspective, such provisions were generally
adequate.Moreover,theygaveslavesasignificantadvantageovernon-
slaves.Unlikefreepersons,slavesdidnothavetoworryaboutfinding
somethingtoeatorsomewheretosleep.Becausetheirneedsweremet,
theycouldfocusentirelyonservingthemaster.
Again, the parallels to the Christian life are striking. As believ-
ers,wecanfocusonthethingsGodhascalledustodo,trustingIim
tomeetourneeds.Donotworrythen,saying, Vhatwillweeat.or
Vhatwillwedrink.or Vhatwillwewearforclothing. Jesustold
Iis followers.Your heavenly Father knows that you need all these
things. But seek first Iis kingdom and Iis righteousness, and all
thesethingswillbeaddedtoyou(Matt.6:3133).Thosewhomake
pleasingGodtheirhighestprioritycanbeconfidentthatIewilltake
careofthem.
21
NooneunderstoodthisprinciplebetterthantheapostleIaul.As
aslave of Christ, he had given up everything in order to serve Iis
Master.Iisministrywasnotaneasyone,humanlyspeaking.Iehad
beenrepeatedlybeaten,imprisoned,endangered,andthreatenedwith
19.Blair,AnInquiryintotheStateofSlavery,95.
20.SeeJenniferA.Glancy,SlaveryinEarlyChristianity,45.
21.Cf.Ryken,Vilhoit,andLongman,Slave,Slavery,TheDictionaryofBiblicalImagery,798.
Tearticlenotesthattheslave-masterrelationparallelsourswithGodbecausewearecalled
tobeaccountabletohim. . . .[Bythesametoken,]Iealsoassumesresponsibilityforus:As
theeyesofslaveslooktothehandoftheirmaster . . .sooureyeslooktotheLonourGod,
tillheshowsushismercy(Is123:2wiv).
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death.Yetinspiteofitall,GodalwaysprovidedIaulwithallthathe
neededtofaithfullyaccomplishhisministry.Beanxiousfornothing,
hewrotetotheIhilippians,butineverythingbyprayerandsupplica-
tion . . .letyourrequestsbemadeknowntoGod(4:6).Laterinthat
chapter,heexplainedthathehadlearnedthesecretofbeingcontent,
no matter his circumstances. Consequently, he could exclaim,I can
do all things through Iim who strengthens me (v. 13). Iauls con-
tentmentcamebothfromrelyingonChristcompletelyandalsofrom
rightly assessing his needs. As he explained to Timothy,If we have
foodandcovering,withtheseweshallbecontent(1Tim.6:8).
BasedonalifetimeoftrustinghisMaster,Iaulcouldconfidently
telltheIhilippians,MyGodwillsupplyallyourneedsaccordingto
Iis riches in glory in Christ Jesus (4:19). Ie had similarly told the
Corinthians,God is able to make all grace abound to you, so that
alwayshavingallsufficiencyineverything,youmayhaveanabundance
foreverygooddeed(2Cor.9:8).IaulhimselfrelieddailyonChrist,
resting in Gods promise to him:My grace is sufficient for you, for
power is perfected in weakness (2 Cor. 12:9). Even in the midst of
seeminglydirecircumstances,Iaulremainedconfidentandthankful.
22
Simply knowing he was in the Masters care made it possible to face

anydifficulty.AshewrotetothebelieversinRome:
VhowillseparateusfromtheloveofChrist.Villtribulation,ordis-
tress,orpersecution,orfamine,ornakedness,orperil,orsword. . . .
Iamconvincedthatneitherdeath,norlife,norangels,norprincipali-
ties,northingspresent,northingstocome,norpowers,norheight,
nor depth, nor any other created thing, will be able to separate us
22.Cf.Acts16:25;1Tess.5:18.
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fromtheloveofGod,whichisinChristJesusourLord.(Rom.8:35,
3839)
Paul could list all of these potential threats from his own personal expe-
rience.
23
He knew firsthand that none of them could sever his Masters
love for him.
Personal Accountability
Ineverythingtheydid,first-centuryslaveswereentirelyaccount-
abletotheirowners.Ultimately,themastersevaluationwastheonly
onethatmattered.Ifthemasterwaspleased,theslavewouldbenefit
accordingly. A lifetime of faithfulness might even be rewarded with
eventualmanumission,orfreedom.Butifthemasterwasdispleased,
the slave could expect appropriate discipline, often as severe as flog-
ging. More extreme punishments includingcrucifixion, the breaking
ofbones,amputations,hottar,restrainingcollarsandtherack
24
were
rare but permissible under Roman law. Such a weighty system of
rewardsandpunishmentsprovidedpowerfulstimulationforslavesto
workhardanddowell.
Believers likewise are to be impelled by the realization that one
day they will stand before Christ.The desire to please the Master is
heightenedbytheknowledgethateachoneofuswillgiveanaccountof
himselftoGod(Rom.14:12).Forwemustallappearbeforethejudg-
mentseatofChrist,sothateachonemayberecompensedforhisdeeds
inthebody,accordingtowhathehasdone(2Cor.5:10).Eachofus,
likethediligentslavepicturedinMatthew25,longstoheartheLord
23.ForalistofsomeofthetrialsIaulenduredforChristssake,see2Corinthians11:2333.
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saythosejoyouswords,Velldone,goodandfaithfulslave....Enter
intothejoyofyourMaster(vv.21,23).Vetakeheartinknowingthat
allwhopersevereinfaithfulnesswillreceivethecrownofrighteous-
ness, which the Lord, the righteous Judge, will award . . . to all who
havelovedIisappearing(2Tim.4:8).
Inthecontextoftheearlychurch,asignificantnumberofbelievers
alsowouldhavebeenRomanslaves.IaulencouragedtheseChristians
by reminding them that in serving their earthly masters, they were
ultimately serving the Lord. In such cases, motivation for obedience
went beyond any earthly incentive to heavenly reward.To the slaves
inColossae,Iaulwrote,Slaves,inallthingsobeythosewhoareyour
mastersonearth,notwithexternalservice,asthosewhomerelyplease
men,butwithsincerityofheart,fearingtheLord.Vhateveryoudo,
do your work heartily, as for the Lord rather than for men, knowing
thatfromtheLordyouwillreceivetherewardoftheinheritance.Itis
theLordChristwhomyouserve(Col.3:2224;cf.Eph.6:58).
Christianmastersalsoneededtorememberthattheyhadaheav-
enlyMaster.IaulcontinuedbyexhortingtheColossianslaveowners
with these words:Masters, grant to your slaves justice and fairness,
knowingthatyoutoohaveaMasterinheaven(Col.4:1;cf.Eph.6:9).
RememberingtheMasterinheavenwasapowerfulforceforthe
earliestChristianswhetherslaveorfree.Itshouldmotivateusaswell.
Vhetherornotourfaithfulnessisrewardedinthislifedoesntreally
matter.OnedaywewillstandbeforeChristtoberecompensedinfull.
Vhatagloriousdaythatwillbe:InthewordsofCharlesSpurgeon:
[Onthatday,]theLordwillgrantuntohispeopleanabundantreward
forallthattheyhavedone.Notthattheydeserveanyreward,butthat
God first gave them grace to do good works, then took their good
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worksasevidenceofarenewedheart,andthengavethemarewardfor
whattheyhaddone.Oh,whatablissitwillbetohearitsaid,Vell
done,goodandfaithfulservant,andtofindthatyouhaveworked
forChristwhennobodyknewit,tofindthatChristtookstockofit
all,to you that served the Lord under misrepresentation, to find
thattheLordJesusclearedthechaffawayfromthewheat,andknew
thatyouwereoneofhispreciousones.Forhim,then,tosay,Enter
intothejoyofthyLord,oh,whatablisswillitbetoyou.
25
25.CharlesSpurgeon,TeGreatAssize,sermonno.1076,MetropolitanTabernaclePulpit
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four
The Lord and Master
(Part 1)
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T
othispoint,wehaveconsideredthebiblicalmetaphorofslav-
erytoChristfromthestandpointoftheslave,focusingonthe
worddoulosanditsimplicationsfortheChristianlife.Inthis
chapter,wewillturnourattentiontotheothersideoftheslave/mas-
ter relationshipseeking to understand what the Bible means when
itcallsJesusChristourLordandMaster(orkyriosinGreek).Ve
will begin by considering the truth that Ie is the Lord and Master
overIischurch.Then,inthenexttwochapters,wewillbroadenour
study to consider Christs rightful place as Master over every person
andthingthatexistsintheuniverse.
%$5
ItwasthemorningofJuly6,1415.Thegreatestpreacherofhisgenera-
tionandoneoftheforemostinallofchurchhistorystoodontrial
onceagain.Thistime,however,wouldbehislast.
Ie had already endured more than seven months of tortuous
imprisonment. Though he had been promised safe passage to and
from his trial, he was arrested and thrown in prison shortly after he
arrived.Atfirst,hewascastintoadark,dismaldungeonthatwasnear
the sewer. The conditions were so rancid that he soon became vio-
lentlyillandlikelywouldhavediedifhehadnotbeenrelocated.But
subsequent quarters were hardly any better. Ie soon found himself
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confinedtoahighcastletower,wherehisfeetwereconstantlyfettered
andhishandschainedtothewalleverynight.
Thoughinterrogatedonseveraloccasions,hewasnevergivenan
adequate opportunity to publicly defend himself or clarify his views.
Theofficialproceedingsagainsthim,whichbeganonJune5,consisted
ofnothingmorethanamocktrial.Vhenheattemptedtoexplainhis
writings,hisvoicewasdrownedoutbytheangryshoutsofhisaccusers
demanding that his books be burned. Though he appealed to rea-
son,tohisconscience,andeventotheVordofGod,hiswordswent
completelyunheededandignored.Iefinallyfellsilent,realizingthat
nothinghesaidwouldbeofanyuse.Andevenhissilence,twistedby
hisenemies,wasspunasanacknowledgmentofguilt.
Andso,onthemorningofJuly6,thisinnocentmanofGodwas
marched into the local cathedral to face his final condemnation. Iis
accusersdressedhiminpriestlyrobesandputacommunioncupinhis
hand, but only to deride him. Soon they stripped him of these vest-
ments,removingthemonebyoneasasymbolicdemonstrationofhis
finalexcommunicationandpublicshame.
Iavingbeenbrandedasahereticanddenouncedbythecourt,he
wasparadedtotheplaceofexecutionafieldoutsidethecity.Vhen
he again refused to recant, he was tied to a stake with wet ropes as
a chain was secured around his neck. Vood, hay, and kindling were
placedathisfeet,asthetauntsofhisexecutionersintermingledwith
the hushed voices of the curious crowd. Soon the fire was lit, and
smoke began to fill the air. But as the flames sprang up around him,
this faithful martyr cried out, not in despair, but with the words of
a hymn:Christ, thou Son of the living God, have mercy upon us,
Christ,thouSonofthelivingGod,havemercyuponme,thouwhoart
bornofMarytheVirgin . . .andwhenhebegantosingthethirdtime,
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thewindblewtheflameintohisfaceandthusprayingwithinhimself
andmovinghislipsandhead,heexpiredintheLord.
1
Buttheflameslitonthatsummerdayin1415wouldpaleincom-
parison to the fire of reformation sparked by John Iusss life.
2
Iis
influencehadalreadyextendedthroughoutBohemiaandotherparts
of the Ioly Roman Empire. Eventually, it would find its way to an
obscurepartofGermany,whereitwouldshapetheviewsofamonk
named Martin Luther. Upon discovering Iusss writings, Luther
exclaimed,Iwasoverwhelmedwithastonishment. Icouldnotunder-
standforwhatcausetheyhadburntsogreatamanwhoexplainedthe
Scriptures with so much gravity and skill.
3
Though separated by a
century,IusswouldbecomeoneofLuthersgreatestmentorstothe
pointthatLutherhimselfwouldbecomeknownastheSaxonIuss.
4
ButwhydidtheRomanCatholicChurchputJohnIusstodeath.
IfhewasanoblescholarandanableteacherofScripture,whatbrought
abouthiscondemnationandexecution.
Iussdidnotbeginhislifeatoddswiththechurch.Infact,from
anearlyagehedesiredtobecomeapriest.Iewasbornaround1370
intoapoorpeasantfamilyinIusinec,Bohemia.
5
Comingfromabject
1.MatthewSpinka,JohnHusattheCouncilConstance(NewYork:ColumbiaUniversityIress,
1968),233.TenameIussissometimesspelledIus.
2.FormoreonthelifeofJohnIuss,seeAllenV.Schattschneider,ThroughFiveHundred
Years(Bethlehem,IA:ComeniusIress,1974);andOscarKuhns,JohnHuss:TheWitness
(NewYork;EatonandMains,1907).
3.MartinLuther,Mon. Hus.,vol.1,preface,inIerbertBrookVorkmanandRobertMartin
Iope,eds.,TheLettersofJohnHus(London:Iouder&Stoughton,1904),1.
4.RogerOlson,TheStoryofChristianTheology(DownersGrove,IL:InterVarsityIress,
1999),349.
5.Iusinecisinthemodern-dayCzechRepublic.Iislastnamewasderivedfromthetownin
whichhewasborn.IeshortenedittoIuss(orIus),whichmeantGooseinthe
Bohemianlanguage.SuchbecamesomethingofanicknameforJohnIuss,andchurchhistory
references(byLutherandothers)totheGoosethatwascookedrefertohimandhisexecution.
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poverty, Iuss pursued the priesthood, in part because his mother
encouraged him to do so, but primarily because it guaranteed him a
decentliving.Iewouldeventuallybeordainedin1402.
As a young man, he attended the University of Irague, where
he earned several degrees: a bachelor of arts (in 1393), a bachelor of
theology (in 1394), and a master of theology (in 1396). In 1398, he
began teaching at the university. Iis rapid success was such that by
1401hebecamethedeanofthephilosophicalfacultyandby1402,the
rectorofthewholeuniversity.ItwasduringthistimethatIusswas
greatlyinfluencedbythewritingsofJohnVycliffethegreatEnglish
Reformerofapreviousgeneration.Vycliffesviews,especiallyregard-
ingtheauthorityofScriptureandthecorruptionofthepapacy,would
leaveanindeliblemarkonthebrightyoungIuss.
Shortly after his ordination (and in addition to his academic
teaching responsibilities), Iuss became the preacher of Bethlehem
ChapelthemainchurchinIragueandafacilitythatcouldholdupto
threethousandpeople.
6
IepreachedintheBohemianlanguagerather
than in Latin, a practice that set him apart and made him extremely
popularwiththepeople,andunpopularwiththeclergy.
TeachingthroughtheScriptureshadadramaticimpactonhislife,
suchthathebegantorecognizethebankruptcyoftheRomanCatholic
system.Regardinghisspiritualtransformationhewrote,VhenIwas
younginyearsandreason,Itoobelongedtothefoolishsect[ofRoman
Catholicism]. But when the Lord gave me knowledge of scripture, I
dischargedthatkindofstupidityfrommyfoolishmind.
7
Itwasthis
6.TechapelwaspurposelynamedBethlehemorIouseofBreadbecauseitwasaplace
wherethecommonpersoncouldbereadilyfedfromtheVordofGod.
7.MatthewSpinka,JohnHus Concept of the Church(Irinceton,NJ:IrincetonUniversity
Iress,1966),10.
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commitment to the Bible that would come to mark his ministry. In
another place he stated,I humbly accord faith, i.e. trust, to the holy
Scriptures,desiringtohold,believe,andassertwhateveriscontained
inthemaslongasIhavebreathinme.
8
VhentheRomanCatholicChurchauthorizedthesaleofindul-
gences in Irague, Iuss publicly denounced the practiceultimately
leadingtohisexcommunication.Butevenafterbeingcensuredbythe
pope,hekeptpreachinginBethlehemChapel. Themorehepreached,
themoreheavilyheleanedontheBible,whichheunequivocallypro-
claimedtobethefinalauthority. Asonehistorianexplains:
ItisnowonderthatBethlehemchapelwasthronged.Itspulpitdealt
innotheologicalabstractions.TheswordoftheSpirit,whichisthe
Vord of God, was in the preachers hand a sharp weapon, wielded
dexterously to lay open the sins and subterfuges of the conscience.
ItwastheVordofLifeofferingthecomfortsofsavinggrace.Iuss
was a preacher to the age in which he lived, to the congregations
which pressed to hear him. Iis messages burn with zeal for pure
religionandwithsympathyformen.Vithhiswholehearthewasa
preacher.Christschiefcommand,asheremindedthearchbishopof
Irague,wastopreachtheGospeltoeverycreature,andwhenhewas
forbiddenbyarchbishopandpopetolongeroccupyhispulpithesol-
emnlydeclared,inalettertothechiefcivilofficialsofBohemia,that
he dared not obey the commands, for to do so would be to offend
againstGodandhisownsalvation.
9
8.550 Years of Jan Hus Witness(Geneva:VorldAllianceofReformedChurches,1965),12.
9.DavidS.Scha,JohnHuss: His Life, Teachings and Death after Five Hundred Years(Eugene,
OR:VipfandStockIublishers,1915),41.
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Inordertomakehimstop,theecclesiasticalauthoritiespassedan
edictthatnocitizencouldreceivecommunionorbeburiedonchurch
grounds as long as Iuss kept preaching. So, in order to spare the
peoplethatloss,hefinallyrelented.In1412heretiredtothecountry-
side,wherehestudiedandwrotefeverishly.
Iusssmajorwork,DeEcclesia(TheChurch),outlinedhismajor
disagreements with the Roman Catholic system of his day. It was
readpubliclyinIraguein1413,anditcontainedradicalviews. For
instance,Iusstaughtthatthechurchwasmadeupofallthepredes-
tinedbelieversofallages.Thiscontrastedwiththeofficialposition
of the Roman Catholic Church, which taught thatthe pope is the
head and the cardinals the body of the Church.
10
Common lay-
people were not real members but only communed with the true
church through the LordsTable (which for them was limited only
tothebread).
In De Ecclesia, Iuss also said that the authority of the Bible is
greaterthantheauthorityofthechurch. Thiswasanequallyradical
idea in that day, and it was an idea to which Iuss had been intro-
ducedbyJohnVycliffe.Ahundredyearslater,MartinLutherwould
echothisverysameconviction.
But the primary reason John Iuss was put to death is this:
he taught that Jesus Christ alone is the head of the church. Iuss
denounced the corrupt priests, cardinals, and popes of his day as
disqualified from any type of spiritual leadershiparguing instead
that the true authority belongs to Christ and Iis Vord. Thus he
exclaimed,IfthepapalutterancesagreewiththelawofChrist,they
aretobeobeyed.Iftheyareatvariancewithit,thenChristsdisciples
10.Spinka,JohnHus Concept of the Church,261.
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must stand loyally and manfully with Christ against all papal bulls
whatsoever and be ready, if necessary, to endure malediction and
death.Vhenthepopeuseshispowerinanunscripturalway,toresist
himisnotasin,itisamandate.
11
SummarizingIusssteaching,his-
torianMatthewSpinkawrote:
In a sermon dealing with Ieter, Ius asserts that the Church is not
foundedonhim[Ieter]butonthesurestfoundation,thatis,Christ
Jesus. In support of his assertion he quotes Iauls passage, No
otherfoundationcanbelaidthanthatwhichislaid,whichisChrist
Jesus. . . .The pope, who has usurped this power, does not wish to
hearthatChristaskedIeterthreetimesbeforeIegrantedhimthe
keys whether he loved Iim. Only after Ieter declared his love for
ChristdidIebidhimtofeedIissheep.Nowthepopeandmany
priestsdonotloveGodanddonotfeedthesheep;theydo,however,
snatchthekeysinordertopossessworldlypower.
12
Such statements struck at the root of church authority,
13
and in
response, Rome burned him at the stake.
Not surprisingly, the prominent feature of De Ecclesia is the
theme of Christ as the only head of the Church. No one, a mere
man,canoccupythatpositioninthesamesense. . . .Noapostleever
claimedtobetheheadoftheChurch,butonlyaservantofthehead,
JesusChrist.
14
SpeakingofthereprobateRomanCatholicleadership,
11.Ibid.,121.
12.Ibid.,63.
13.Scha,JohnHuss,225.
14.Spinka,JohnHus Concept of the Church,259.
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Iuss exclaimed,Let the disciples of Antichrist blush who, living
contrarytoChrist,speakofthemselvesasthegreatestandtheproud-
estofGodsholyChurch.They,pollutedbyavariceandarroganceof
theworld,arecalledpubliclytheheadsandbodyoftheholyChurch.
AccordingtoChristsgospel,however,theyarecalledtheleast.
15
At
theendofDeEcclesia,ashebroughthismajorworktoitsconclusion,
JohnIussclosedbythankingGodthatthetruechurchisnotdepen-
dentonthepopeforitslife,becauseJesusChristisitstrueLordand
Master.
16
The Catholic Church killed John Iuss because he defied papal
authorityandhedidthisbyteachingthatJesusChristaloneisthe
headofthechurch.Thoughthepopeandcardinalsclaimedthatsta-
tusforthemselves,Iussremainedunconvincedandundeterred.And
through his preaching, he exposed them as usurpers. As one histo-
rian observes,Iusss career inaugurated the movement of . . . revolt
from the absolute authority of the pope and the Roman Catholic
church.
17
IussscommitmenttothesovereignlordshipofChristand
thesupremacyofIisVordcosthimhislife.YetGodusedhisstand
toimpactchurchhistoryforever.
Jesus Christ: The Lord of His Church
The Irotestant Reformers who followed after John Iuss shared his
commitment to the lordship of Christ. This is perhaps seen most
15.Ibid.,261,citingDeEcclesia,33.
16.Ibid.,289.
17.Scha,JohnHuss,3023.
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clearlyintheReformationprinciplesofsolusChristus(Christalone)
andsolaScriptura(Scripturealone).TheReformersinsistedthatJesus
Christ,notthepope,istheheadofthechurch.Accordingly,theVord
ofChrist,andnotthemagisterium,isthefinalauthorityforfaithand
practice.
ThisconvictionwasMartinLuthersmainmotivationforbreaking
fellowshipwithRome.InhisTableTalkLutherexplained:
The chief cause that I fell out with the pope was this: the pope
boastedthathewastheheadofthechurch,andcondemnedallthat
would not be under his power and authority. . . . Further he took
uponhimpower,rule,andauthorityovertheChristianchurch,and
overtheIolyScriptures,theVordofGod;[claimingthat]noman
mustpresumetoexpoundtheScriptures,butonlyhe,andaccord-
ingtohisridiculousconceits;sothathemadehimselflordoverthe
church.
18
The arrogance inherent in the papal system
19
was such that Luther
remarked, I am persuaded that if at this time, St. Peter, in person,
should preach all the articles of Holy Scripture, and only deny the popes
authority, power, and primacy, and say, that the pope is not the head
of all Christendom, they would cause him to be hanged. Yea, if Christ
18.MartinLuther,TheTableTalkofMartinLuther,ed.andtrans.VilliamIazlitt(London:
Bell&Daldy,1872),2034.
19.ItshouldbenotedthatRomanCatholicismstillteachestheinfallibleauthorityofthepope
overthechurch.CatholictheologianLudwigOtt,inhisFundamentalsofCatholicDogma
(Charlotte,NC:TanBooks,1974),explainstheCatholicview:Asthesupremejudgeofthe
Church,theIopehastherightofbringingeveryChurchlaw-matterbeforehiscourt,andto
receiveappealsinallChurchdisputes.Iehimselfisjudgedbynobody(CIC1556;Primasedes
aneminejudicatur),becausethereisnohigherjudgeonearththanhe.Forthesamereason
thereisnoappealtoahighercourtagainstthejudgmentoftheIope(286).
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himself were again on earth, and should preach, without all doubt the
pope would crucify him again.
20
John Calvin raised similar objections, observing that the priests
were more concerned with upholding the popes authority than with
honoringChristorIisVord.TheydidnotcareifthegloryofGod
happens to be violated with open blasphemies, provided no one lift
a finger against the primacy of theApostolic See [the pope], and the
authorityoftheirholyMotherChurch.
21
Bycontrast,Calvinaffirmed
Christ the head of the Church,
22
contending thatthe constitution
of the body [the church] will be in a right state, if simply the Iead,
which furnishes the several members with everything that they have,
is allowed, without any hindrance, to have the pre-eminence.
23
After
all,It is the will of God to govern and defend his Church through
themediationofhisSon.ThisistheexplanationgivenbyIaultothe
Ephesians,thathewassetattherighthandoftheFather,tobethehead
overallthingstotheChurch,whichishisbody. . . .Forthesamereason
theScriptureoftenstyleshimLord,becausetheFatherhasgivenIim
authorityoverus.
24
Nopopeorchurchcouncilcantakethatauthority
awayfromChrist:SinceIeistheheadofthechurch,allthosewho
haveeverbeenordainedtoruleoverthechurcharesubjecttoIim.
25
ViththenamesofIuss,Luther,andCalvin,wecouldlistmany
20.Luther,TableTalk,234.
21.JohnCalvin,InstitutesoftheChristianReligion,2vols.,trans.JohnAllen(Ihiladelphia:
IresbyterianBoardofEducation,1921),1:25.
22.Ibid.,1:155.
23.JohnCalvin,Calvins Commentaries,22vols.(GrandRapids:Baker,n.d.),21:198.Calvinwas
commentingonColossians2:19.
24.Calvin,InstitutesoftheChristianReligion,1:45152.
25.JohnCalvin,Calvin: Commentaries,ed.JosephIaroutunian(Louisville:VestminsterJohn
KnoxIress,1958),362.CalvinwascommentingonJohn12:1215.
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othersChristian leaders like the Irotestant Reformer John Knox,
theScottishIuritanSamuelRutherford,andtheAmericantheologian
Jonathan Edwards. These faithful believers refused to acknowledge
anyone other than Jesus Christ as Lord of the churchwhether the
would-beusurperwasapopeoraking.
26
SummarizingtheIrotestant
perspective in his own inimitable way, renowned preacher Charles
Spurgeondeclared:
Ofallthedreamsthateverdeludedmenandprobablyofallblasphe-
mies that ever were uttered, there has never been one which is more
absurdandwhichismorefruitfulinallmannerofmischiefthanthe
ideathattheBishopofRomecanbetheheadofthechurchofJesus
Christ.No,thesepopesdieandhowcouldthechurchliveifitshead
weredead. ThetrueIeadeverlivesandthechurcheverlivethinhim.
27
In a sermon entitled Jesus Our Lord, Spurgeon made the issue crystal
clear:
26.Forexample,theEnglishcrownattemptedtoexertabsolutecontroloverthechurchin
Scotlandduringtheseventeenthcentury.Formoreonthehistoryoftheseevents,seeVilliam
G.Blaikie,ThePreachersofScotland(Edinburgh:T&TClark,1888).Onpage97,Blaikie
explains:TeattemptbytheStatepartytoforceanewliturgyontheChurch,theuseof
whichshouldbebindingunderthehighestpenalties,showedadeterminationtosetaside
Christsauthority,andtyranniseoverIisheritageeveninthemostsacredregionofworship.
BytheforceofreactiontheChurchwasthrownuponthemorefullassertionofChristsclaims
asIeadoftheChurch,andthegloriousprivilegeoftheChurchtofollowherdivineIead.
27.CharlesSpurgeon,TeIeadoftheChurch,sermonno.839,MetropolitanTabernacle
Pulpit(Iasadena,TX:IilgrimIublications,1982),14:621.Elsewhere,Spurgeonnotedthat
ChristdidnotredeemhischurchwithhisbloodthattheIopemightcomeinandstealaway
theglory. Ienevercamefromheaventoearth,andpouredouthisveryheartthathemight
purchasehispeoplethatapoorsinner,amereman,shouldbesetuponhightobeadmiredby
allthenations,andtocallhimselfGodsrepresentativeonearth. Christhasalwaysbeenthe
headofthechurch(CharlesSpurgeon,ChristGloried,MetropolitanTabernaclePulpit,
60:592).
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TheChurchofGod,inaveryspecialmanner,callsJesusourLord,
for there is not, and there cannot be any head of the Church except the
Lord Jesus Christ.Itisawfulblasphemyforanymanonearthtocall
himselfChristsvicarandtheheadofthechurch,anditisausurpa-
tion of the crown rights of King Jesus for any king or queen to be
calledtheheadofthechurch,forthetrueChurchofJesusChristcan
havenoheadbutJesusChristhimself.Iamthankfulthatthereisno
headtothechurchofwhichIamamembersaveJesusChristhimself,
nor dare I be a member of any church which would consent to any
headshipbuthis.
28
Like Charles Spurgeon, the faithful throughout church history

have always preserved by the Ioly Spirit a wholehearted devotion
to the true head, Jesus Christ. Ie alone is the Lord of Iis church,
andthatpositioncannotbeoccupiedbyanother.JohnIussandthe
Reformers who came after him understood this, which is why they
brokeawayfromthecorruptRomanCatholicsystem.Thehistorical
resultwastheIrotestantReformation.
ButwhatarethepracticalimplicationsofChristslordshipforus
asbelieversinthechurchtoday.AndhowdoesIisheadshiptieinto
theslave/masterparadigmpresentedintheNewTestament.Vewill
considerthosequestionsinthenexttwochapters.Aswedo,wewill
discover just how central this truth is, not only to our understand-
ingofthecorporatechurchbutalsotoourveryidentityasindividual
Christians.
28.CharlesSpurgeon,JesusOurLord,sermonno.2806,MetropolitanTabernaclePulpit
(Iasadena,TX:IilgrimIublications,1977),48:558.Emphasisinoriginal.
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five
The Lord and Master
(Part 2)
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T
he heroes of church history defended Christs headship, not
onthebasisofanarbitraryopinionoroutofpersonalambi-
tion,butbecausetheyfoundthattruthunmistakablyrevealed
intheScriptures.Ephesians5:23statesthatChrist . . .istheheadof
thechurch,andColossians1:18echoes,Ieisalsoheadofthebody,
the church; and Ie is the beginning, the firstborn from the dead, so
that Ie Iimself will come to have first place in everything. In the
first chapter of Ephesians, Iaul explained that God the Fatherput
all things in subjection under Iis [Christs] feet, and gave Iim as
headoverallthingstothechurch,whichisIisbody,thefullnessof
Iimwhofillsallinall(vv.2223).OtherNewTestamentScriptures
speak of growingup in all aspects into Iim who is the head (Eph.
4:15) andholding fast to the head, from whom the entire body . . .
growswithagrowthwhichisfromGod(Col.2:19).
ButwhatdoestheNewTestamentmeanwhenitspeaksofChristas
theheadofthechurch.TheGreekwordforhead(kephal)designates
firstorsuperiorrank
1
oranythingsupreme,chief,[or]prominent.
2
Its
1.TimothyFriberg,BarbaraFriberg,andNevaF.Miller,AnalyticalLexiconoftheGreekNew
Testament(GrandRapids:BakerBooks,2000),229.Foradetaileddiscussionofthemeaning
ofkephal,especiallyasitrelatestorecentdebatesinevangelicalscholarship,seeVayne
Grudem,TeMeaningof(Iead):AnEvaluationofNewEvidence,Realand
Alleged,JournaloftheEvangelicalTheologicalSociety44/1(March2001),2565.
2.CarlLudwigVilibaldGrimm,Greek-English Lexicon of the New Testament,trans.Joseph
IenryTayer(GrandRapids:7ondervan,1970),345.
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meaningoverlapswiththewordkyrios(Lord)
3
andpointstoChrists
superiorrankorstatus.
4
TosaythatChrististheheadofthechurchis
tosaythatIeistheLordandMasteroverthechurch.
In Roman times the head of the household possessed near
totalpowersovermembersofthehousehold,especiallyhisoffspring
(including adult offspring) and slaves.
5
As those who are part of
thehousehold of faith andthe household of God,
6
our allegiance
belongstoourMaster,theheadofthehousehold(cf.Matt.10:24
25)namely, the One to whomall authority has been given . . . in
heavenandonearth(Matt.28:18).
The NewTestament indicates that the Father gave this supreme
authority to Iis Son, havingraised Iim from the dead and seated
Iim at Iis right hand in the heavenly places, far above all rule and
authority and power and dominion, and every name that is named,
not only in this age but also in the one to come (Eph. 1:2021).
7
After Christs humiliation and death,God highly exalted Iim, and

bestowed on Iim the name which is above every name, that at the
nameofJesusvvvvwvvsnouinnow,ofthosewhoareinheaven,
3.Ibid.Grimmnotesthatofpersonskephalmeansmaster,lord.Alongthesesamelines,
DouglasJ.Moo,inColossians, Pillar New Testament Commentary(GrandRapids:Eerdmans,
2008),commentingonColossians1:18,notesthatthebasicconception[ofkephal]isagaina
ratherstraightforwardelaborationofthemetaphor,basedonthestandardChristian
conceptionofChristastheLordofhispeople.Intheancientworld,theheadwasconceivedto
bethegoverningmemberofthebody,thatwhichbothcontrolleditandprovidedforitslife
andsustenance(128).
4.VilliamV.Klein,Ephesians, Expositors Bible Commentary,rev.ed.(GrandRapids:
7ondervan,2006),61.
5.JenniferA.Glancy,SlaveryinEarlyChristianity(Minneapolis:FortressIress,2006),47.
IeretheauthorisdiscussingtheLatintermpaterfamilias,whichisrenderedasfatherofthe
family,ormoregenerally,headofthehousehold.
6.Gal.6:10;Eph.2:19;1Tim.3:15;1Ieter4:17.
7.Cf.Matt.11:27;John3:35;17:2;Acts2:36.
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andonearth,andundertheearth,andthateverytonguewillconfess
thatJesusChristisLord,tothegloryofGodtheFather(Ihil.2:9
11).IeistheKingofkingsandtheLordoflords;Iisexaltationwill
beeternalandIisauthorityforeverandever.
8
AstheprophetDaniel
explained,ToIimwasgivendominion,gloryandakingdom,thatall
thepeoples,nationsandmenofeverylanguagemightserveIim.Iis
dominion is an everlasting dominion which will not pass away; and
Iiskingdomisonewhichwillnotbedestroyed(Dan.7:14).
The overwhelming testimony of Scripture is that Jesus Christ is
Lordofall(Rom.10:12)andtheheadoverallthings(Eph.1:22),
includingIisbody,thechurch.
9
Accordingly,thetruechurchismade
up of thosewho in every place call on the name of our Lord Jesus
Christ(1Cor.1:2).VhereasfalseteachersrejectIislordship,atleast
inpractice,faithfulministersgladlysubmitthemselvestotheauthority
ofChristandIisVordseeingthemselvesasslavesintheworkof
theChiefShepherd.
10
Amazingly, in spite of the clear teaching of Scripture and the
faithful witness of Irotestant church history, most of the trends in
contemporary evangelicalism actually attack the lordship of Christ
over Iis church. Some of these attacks are blatant and theological,
like the no-lordship position of the so-called Free Grace Movement.
8.Rev.5:1213;17:14;19:16.
9.NewTestamentreferencestothechurchasChristsbody(soma)mayincludeasenseof
oursubserviencetoIimasIisslaves.MurrayIarris,inSlaveofChrist(DownersGrove,IL:
InterVarsityIress,1999),explains:Tewordsoma( body)rangesinmeaninginGreek
literaturefromcorpsetoperson,withanemphasisonphysicality.Butasearlyasthethird
centurync,thisword,withoutanyqualifyingadjective,wasusedtodescribeaslave(seeLSJ,
1749),whowasseenasbasicallya body,possessedbyhismasterforhisuse.Aristotle(Pol.
125.4a.16)wentonestagefurther:Teslaveispartofthemaster,inthesenseofbeinga
livingbutseparatepartofhisbody (11112).
10.E.g.,2Tim.2:24;1Ieter5:34.
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That movement was especially popular several years ago, which is
why I wrote The Gospel According to Jesus (in 1988) and The Gospel
According to the Apostles (in 1993). The Free Grace view twists the
gospelmessage,claimingthatneitherrepentancefromsinnorsubmis-
sion to Christ has any part in saving faith. By promoting a form of
easy believism, Free Grace advocates openly deny the sinners need
torepentofsinandtoconfessJesusasLordandMasterinthebibli-
calsenseoftotalsubmission.Insodoing,theyteachadifferentgospel
altogether,whichisreallynotanotherbutanobvious attempttodis-
tortthegospelofChrist(Gal.1:7).
Today, however, the threats are much more subtle, primarily
because the contemporary evangelical movement has lost its interest
in doctrine. The current of mainstream evangelicalism is driven by
pragmaticconcerns,nottheologicalones.Churchgrowthgurusworry
aboutwhatdrawsacrowd,notaboutwhattheBiblesays.Becauseitsuc-
cessfullyappealstounredeemedflesh,prosperitypreachersmakeman
themaster,asifChristweresomesortofgenieinabottleobligedto
granthealth,wealth,andhappinesstothosewhosend enoughmoney.
Even within some conservative circles, pragmatic worldly methods
(including crass humor and coarse speech) and almost boundless
adaptationsoftheworstofworldlymusicare aggressivelydefendedas
long as they get visible results.The sad reality is that popularity, not
faithfulnesstoChristandIisVord,hasbecomeevangelicalismsnew
standardofmeasureanditscurrentbrandofno-lordshipideology.
Asaresult,theScriptureshavebeensystematicallyreplacedwith
whateverelseisdeemedmorerelevantorentertaining.Theentrepre-
neurialismoftheindependentchurchmovementhasmadeitpopular
for a thousand would-bechrists to build their own media empires,
labelingthemselvespastorsandtheirorganizationschurches.Butthese
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ministrymogulsarenotinterestedinbuildingthetruechurch,afact
evidencedbytheirindifferencetopropositionaltruthandtheireager-
nesstogainmassappealbyminimizingboththeVordofGodandthe
lordshipofChrist.Theywaterdownthegospel,shortentheiralready
shallowsermons,andadaptamarket-drivenstrategyforministry.In
sodoing,theyrebelagainstChrist:
TheLordexpressesIisruleinIischurchinsofarastheScripture
ispreached,explained,applied,andobeyed. Todiminishthedominat-
ing role of Scripture in the life of the church is to treat the Lord of
the church as if Iis revelation were optional. It is nothing short of
mutiny.Andtheseriousnessofsuchrevoltcannotbecomprehended.
Nonbiblical ministry, non-expository preaching, and non-doctrinal
teaching usurp Christs headship, silencing Iis voice to Iis sheep.
That kind of devastating approach steals the mind of Christ away
from the body of Christ, builds indifference toward Iis Vord, and
quenchestheworkofIisSpirit.Itremovesprotectionfromerrorand
sin, eliminates transcendence and clarity, cripples worship, and sows
seedsofcompromise.Itdeflectsthehonorduetothetrueheadofthe
church, and the Lord does not take kindly to those who would steal
Iisglory.
11
Personal Savior, Personal Lord
TheundeniableassertionofScriptureisthatJesusChrististheLord
ofIischurchevenifmanywithinmainstreamevangelicalismfailto
reflect that reality in their activities. But the lordship of Christ is not
11.SeeIsaiah42:8;48:11;Ezekiel34:810;Acts12:23.
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merelyacorporateconcept.Itisalsohighlypersonal.Inthesameway
thatChristisLordofIischurchcollectively,IeisalsotheLordand
Master of each believer individually. Vhen we affirm Iis headship
over the whole church, we simultaneously and necessarily acknowl-
edge Iis lordship over ourselves and every other member of Iis
body.
12
InRomantimes,itwasnotuncommonfordozens,orevenhun-
dreds,ofslavestoservethesamemaster.
13
Asmembersofhisextended
household, they were accountable to the one master both as a group
and as individuals. The same is true of the church, where Christ is
theheadnotmerelyofthecorporatebodybutalsoofeachindividual
believer.IeisboththeSaviorandtheLordforeachpersonwhocalls
onIim(Acts2:21).
VhenwecallJesusLord,weareclearlyacknowledgingIimas
soleMaster.TheGreekwordforLordiskyrios,anditoccursnearly
750timesintheNewTestament.Itsfundamentalmeaningismaster,
12.ReferringtotheScottishreformationoftheseventeenthcentury,VilliamG.Blaikienoted
theintegralrelationshipofthesetwodoctrines,thoughfromthereverseperspective:Temen
ofthosetimesdidnot,likesomanynow,deemitenoughtorecognizeChristsheadshipover
themselvespersonally;theyjoinedtothatwithalltheardouroftheirnature,Iisheadship
overthewholeChurch.Torepudiatetheonewasasgreatacrimeandasgreatafollyasto
repudiatetheother.TodenyIisplaceasKingin7ionwastoimperiltheirpersonalrelation
toIimalmostasmuchastodenyIisatonementorIismediation(ThePreachersofScotland
[Edinburgh:T&TClark,1888],98).
13.VilliamSmithandA.S.Vilkins,ADictionaryofGreekandRomanAntiquities(London:
JohnMurray,1891),s.v.Servus,664.Teauthorsexplainthatunderthe[Roman]Empire
thenumberofdomesticslavesgreatlyincreased,andineveryfamilyofimportancetherewere
separateslavestoattendtoallthenecessitiesofdomesticlife.Itwasconsideredareproachtoa
mannottokeepaconsiderablenumberofslaves. . . .Iorace(Sat.i.3,12)seemstospeakof
tenslavesasthelowestnumberwhichapersonintolerablecircumstancesoughttokeep . . .
[while]afreedmanunderAugustus,whohadlostmuchpropertyintheCivilVars,leftathis
deathasmanyas4,116(Ilin.H. N.xxxiii.,135).Twohundredwasnouncommonnumber
foronepersontokeep(Ior.Sat.i.3,11),andAugustuspermittedevenapersonthatwas
exiledtotaketwentyslavesorfreedmenwithhim(DioCass.Ivi.27)(65667).
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or owner, making it the relational counterpart to the word slave
(doulos).
14
AsMurrayIarrisexplains:
Vhen believers sing or recite the confessionJesus is Lord, we are
affirminghisabsolutesupremacy,notonlyoverthephysicalandmoral
universe(Matt.28:18;1Iet.3:22),andnotonlyoverhumanhistory
(Rom.9:5),notonlyoverallhumanbeings(Acts10:36;Rom.10:12),
whetherlivingordead(Rom.14:9),notonlyoverthechurch(Eph.
1:22), but also over our own lives as his willing slaves. The simple
butcrucialpointisthatthetwowordsLordandslave,kyriosand
doulos,arecorrelatives.
15
Kyrios and doulos are two sides of the same relationship.To be a
douloswastohaveamaster.Andviceversa,akyriosbydefinitionwas
theownerofslaves.Thus,toconfessJesusasLordistosimultane-
ouslyconfessIimasMasterandourselvesasIisslaves.
InNewTestamenttimes,thekyrioshadfullauthorityoverthelife
ofhisslaves
16
whetherthoseslavesworkedoutinthefieldsorinthe
14.Insocialsettings,theterm couldalsoserve asarespectfulgreeting(similartoSir),indicating
thesuperiorityorsupremacyoftheonebeingaddressed.Itsprimarysocialconnection,however,
was totheworddoulos(slave).Bydenition,thekyriosisthepossessoranddisposerofathing
[orperson];theowner;onewhohascontroloftheperson,themaster(Strongs Enhanced Lexicon,
entry2962).Fromatheologicalperspective,thismaster/slaveconnectionisunmistakablewhen
kyriosisusedinreferencetodeity.Tus,VernerFoerster explainsthat,then,isparticularly
usedinexpressionofapersonalrelationshipofmantothedeity,whetherinprayer,thanksgiving
orvow,andasacorrelateof inasmuchasthemanconcerneddescribesasthegod
underwhoseordershestands(TheologicalDictionaryoftheNewTestament,unabridged,ed.
GerhardKittel,trans.GeoreyV.Bromiley[GrandRapids:Eerdmans,1965],s.v.,
3:1052).Likewise,GottfriedQuellnotesthatinthereligioussphere,kriosisreservedforGod
(TheologicalDictionaryoftheNewTestament[abridged],s.v.,488).
16.Cf.Matt.8:9;13:2728;18:3134;21:3436;24:4551;25:23,2630;Mark13:3435;
Luke12:37;14:1624;17:710.
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mastershouse.Iecouldgivehisslavesanytask,likesendingthemon
anerrandorentrustingthemwithhisestateduringhisabsence.Ifthey
performedwell,hecouldrewardthem,orsimplydonothingsincethey
haddoneonlywhatwasexpected.Iftheyfailed,themastercouldpunish
themaccordingly,perhapsbyinflictingaseverebeating,orevenselling
themifhesodesired.Thecompletesupremacyofthemasteroverthe
slavewassoculturallyingrainedthatJesuscouldevenuseitasatruism
inIisteachingsnotingthatnoslavewasgreaterthanhiskyrios.
17
Significantly,thetermkyriosnotonlyoverlappedwiththeGreek
word kephal (head), but was also synonymous with the word
despotes,
18
from which we derive the English word despot. The New
Testamentusesdespotestorefertobothhumanmastersandthedivine
Master.
19
Thetermitselforiginallyreferredtoanownerorpossessor
of persons or things within a householda sense made explicit by
thecompoundwordoiko-despotes,themasterofthehouse.Vhenthe
termisappliedtoGodortoJesus,itemphasizesabsolutenessofown-
ership,orauthority,andofpower.
20
Understanding the meaning of kyrios and its synonyms is criti-
calbecauseitunderscoresforuswhatitmeanstobeaslaveofChrist.
Modernreaders,removedbytwomillenniafromthesocialmilieuofthe
ancient Roman Empire, can easily skip past terms likelord,master,
andslavewithoutfullyappreciatingthetruthconveyedbytheterms.
21
17.Matt.10:24;cf.John13:16;15:15,20.
18.AccordingtoVernerFoerster,Inthekoine[despotes]and[kyrios]aretoa
largedegreeusedalongsideoneanother.Teistheownerofslavesandproperty
(TheologicalDictionaryoftheNewTestament,unabridged,s.v.,3:1043).
19.1Tim.6:12;2Tim.2:21;2Ieter2:1;cf.Luke2:29.
21.FrancisLyallhasnotedthattherelationshipofaslavetohisowner,andofafreedslaveto
hisformerowner(hispatron),hadaspectsandovertones,thatarenotpresenttoourminds
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But for those living in a first-century context, there was no mistaking
whatitmeanttocalloneselfaslaveandtocallanotherLordandMaster.
Vhen Iaul told his readers that they werebought with a price
(1Cor.7:23),andthatthoughtheywereonceslavesofsintheyare
nowslavesofrighteousness(Rom.6:1718),theyknewexactlywhat
he meant. Iauls declaration in Romans 14 certainly underscores the
point:Fornotoneofuslivesforhimself,andnotonediesforhim-
self; for if we live, we live for the Lord, or if we die, we die for the
Lord; therefore whether we live or die, we are the Lords (vv. 78).
Commentingontheseverses,MurrayIarrisobserved:
Notableisthethreefoldrepetitionofkyriosinverse8:theMasteris
thefocalpointoftheslaveslife;everythingisevaluatedintermsofthe
Masterspleasureandprofit.Theabsolutenessisdepictedintemporal
termsthe Masters good reigns supreme, whether in continuation
ofhisslaveslifeorwiththeadventofhisslavesdeath.Believersare
divine property, invested at the discretionary will of the Master for
hisownprofit.
22
The slave was completely subservient to the master, living ina
state of absolute subjection. . . . Iis very identity is imposed by the
ownerwhogiveshimhisname.
23
today.Forus,theconceptoftheslavehasbeenattenuatedbynonexistenceinourday-to-day
world.MostthinkratherromanticallyofslaveryastheyreadaboutitintheEpistles.Tereis
acertainquaintcharminbeingaslaveofChristbecauseweareaccustomedtospeakof
ourselvesasslavesonlymetaphorically.Terealitywasratherdierent(Slaves, Citizens,
Sons: Legal Metaphors in the Epistles[GrandRapids:AcademieBooks,1984],28).
22.Iarris,SlaveofChrist,112.Regardingthispassage,henotes:NowhereintheNew
TestamentistheabsolutenessoftheLordsownershipofhisdouloi[slaves]depictedmore
clearlythaninRomans14:78.
23.TomasViedemann,GreekandRomanSlavery(NewYork:Routledge,1988),1.
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To confess with your mouth Jesus as Lord (Rom. 10:9) is to
simultaneously acknowledge ones own obligation to obey Iim with
total submission. Iis will is absolutely sovereign, and Iis slaves are
expected to obey no matter the level of sacrifice required. In that
context, Christs words in Luke 9:23 take on the full weight of their
meaning: IfanyonewishestocomeafterMe,hemustdenyhimself,
andtakeuphiscrossdailyandfollowMe. TofollowtheMasteristo
cometotheendofoneselfandsubmitcompletelytoIiswill.Anyone
whowouldbeIisdisciplemustalsobeIisslave.Thoseunwillingto
giveupeverythingtofollowIimarenotworthyofIim.AstheLord
Iimself said,Ie who loves father or mother more than Me is not
worthyofMe;andhewholovessonordaughtermorethanMeisnot
worthyofMe.AndhewhodoesnottakehiscrossandfollowafterMe
isnotworthyofMe.Iewhohasfoundhislifewillloseit,andhewho
haslosthislifeforMysakewillfindit(Matt.10:3739).
VhentheNewTestamentwritersreferredtothemselvesasslaves
ofChrist,theyunderscoredtheirtotalsubmissiontothelordshipof
JesusChrist.FortheapostleIaul,thisinvolvednothinglessthanalife
of daily self-sacrifice, wholly lived for the sake of his Master.As one
scholarexplains:
[S]incetheslavewasnotlegallyaperson,hecouldownnoproperty
and he did not even have power over himself. Ie only did what he
was told to do. This in measure indicates the extent of Iauls self-
surrender to his Master. . . . [F]or Iaul,the slave of Christ, all his
goods,time,ambitions,andpurposesweresubjecttothedetermina-
tionofChrist.Iaulwasnodifferentfromtheordinaryslave:hewas
athisMastersdisposal.IewasalsoonlyathisMastersdisposal.Just
asamancanserveonlyonemaster(Matt.6:24;Luke16:13),sohe
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wasresponsibleonlytohisMaster(Rom.14:4),aliberatingthought
forthosedoggedbytheopinionsofothers.
24
Ience,IaulcouldasktheRomanbelievers,Vhoareyoutojudge
the servant of another. To his own master he stands or falls; and he
will stand, for the Lord is able to make him stand (Rom. 14:4). Ie
could tell the Ihilippians thatto live is Christ (Ihil. 1:21) and that
whateverthingsweregaintome,thosethingsIhavecountedasloss
forthesakeofChrist(Ihil.3:7).TotheGalatians,Iaulcouldexclaim,
ItisnolongerIwholive,butChristlivesinme(Gal.2:20);andto
theCorinthianshecoulddeclarethatthosetransformedbythegospel
no longer live for themselves, but for Iim who died and rose again
ontheirbehalf (2Cor.5:15).Elsewhere,heexhortedhisreaderswith
thesewords:Doyounotknow . . .thatyouarenotyourown.Foryou
havebeenbought with a price: therefore glorify God in your body
(1Cor.6:1920).
To the Colossians, Iaul would similarly underscore the all-
encompassing implications of Christs sovereign lordship:Vhatever
you do in word or deed, do all in the name of the Lord Jesus (Col.
3:17),eventellingtheslavesinthatcongregation,Vhateveryoudo,
do your work heartily, as for the Lord (v. 23). Over and over again,
perhapsmorethananyothertheme,Iaulswritingsevidenceaninti-
mate understanding of the subservient relationship of a believer to
Christnamely,thatJesusishisMasterandheisbutaslave.
24.Lyall,Slaves, Citizens, Sons,3738.
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six
Our Lord and
Our God
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P
auls perspective on the lordship of Christ was certainly not
unique to him. As we saw in chapter 2, the New Testament
writers repeatedly spoke of themselves and their fellow
believersasslavesofChrist.Fromthemomenttheymadethesaving
confessionJesus is Lord, there was no question that Ie was their
MastersuchthattheywereboundtosubmittoIimineverything.
But the apostles understood that Jesus Christ, being God in
humanflesh,isfarmorethananyearthlykyrios.IeistheLordover
everyotherlord,andtheKingovereveryotherking.
1
Iutsuccinctly,
IeistheLordofall(Acts10:36),possessingthefullweightofdivine
authority,forinIimallthefullnessofDeitydwellsinbodilyform . . .
and Ie is the head over all rule and authority (Col. 2:910). Ie
hasbeenseatedattherighthandofthepowerofGod(Luke22:69
w;v), and all things have been putin subjection under Iis feet
(Eph. 1:22). Of Iim, the author of Iebrews wrote,Ie is the radi-
anceofIis[Fathers]gloryandtheexactrepresentationofIisnature,
andupholdsallthingsbythewordofIispower.VhenIehadmade
purificationofsins,IesatdownattherighthandoftheMajestyon
high(1:3).JesusChristisourgreatGodandSavior(Titus2:13),the
divineVordmadeflesh,
2
andthepromisedMessiah,ofwhomitwas
1.Cf.Rev.17:14;19:16.
2.John1:1;cf.5:18.
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foretold,IisnamewillbecalledVonderfulCounselor,MightyGod,
Eternal Father, Irince of Ieace (Isa. 9:6). The man born blind was
notwrongtoworshipIimafterproclaiming,Lord,Ibelieve( John
9:38). Neither wasThomas wrong to address Iim asmy Lord and
my God: ( John 20:28). Ie is the great I AM,
3
and Iis throneis
foreverandever(Ieb.1:8w;v),forIiskingdomwillhavenoend
(Luke1:33).Consequently,whentheNewTestamentwritersreferred
toChristaskyrios,theywerenotonlyunderscoringIisauthorityas
Master,theywerealsoaffirmingIisgloriouscharacterasGod.
By the time the New Testament was written, the name kyrios
(Lord)wasalreadyawell-knowntitleforGod.TheSeptuagint(the
GreektranslationoftheOldTestamentusedinJesusday)usedkyrios
totranslatetwodifferentIebrewnamesforGodAdonaiandYahweh.
ThetitleAdonai(fromtherootadon)literallymeansmasterandcor-
respondstotheIebrewwordforslave(ebed).ItdenotesIissovereign
power
4
and emphasizes the relationship between God as the Master
andIispeopleasIisslaves(cf.Mal.1:6).Vhenkyriosisusedtotrans-
lateAdonaiintheSeptuagint,itstressesthefactthatastheLiberator
fromEgypt,orastheCreator,Godhasavalidrighttocontroloverhis
peopleandtheuniverse.Ieissovereignintheabsolutesense.
5
3.John8:58(w;v);cf.Ex.3:14;John17:5,24.
4.GottfriedQuell,inGerhardKittel,ed.;andGeoreyV.Bromiley,trans.,Theological
DictionaryoftheNewTestament(unabridged)(GrandRapids:Eerdmans,1965),s.v.,
3:1060.QuellscontributionisincludedwithinVernerFoersterslargerdictionaryentry.(See
chap.5,n.18.)
5.GottfriedQuell,TheologicalDictionaryoftheNewTestament Abridged in One Volume, Kittel
andGerhardFriedrich,eds.;GeoreyBromiley,trans.(GrandRapids:Eerdmans,1985),
underKyrios,491.Alongthesesamelines,JohnByronhasobserved,Godsdesignationof
theIsraelitesasmypeopleisaclaimofownershipthatpredatesandsupersedesanyclaimsby
Iharaoh.IharaohsrefusaltoacquiescerepresentshisrejectionofGodsauthorityoverhim
andthepeoplehehasenslaved.EgyptsuerswithplaguesandthekingofEgyptremains
determinednottoreleasetheslavesandinsteadoppressesthemevenmore(5.321). . . .Te
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ButtheSeptuagintalsousedkyriostotranslateYahwehthecov-
enantnameofGod.Outofrespectforthethirdcommandment(Ex.
20:7),theJewsrefusedeventospeakthenameYahwehlesttheysome-
howtakeitinvain.Intheirprayersandsermons,theywoulduseAdonai
in its place. It is likely that the translators of the Septuagint, for this
reason,translatedYahwehwiththesamewordtheyusedforAdonai.
6
Butwhatevertheexplanation,thefactremainsthatkyriosisusedcon-
sistentlythroughouttheSeptuagintforbothAdonaiandYahweh.
7
TheNewTestamentwritersreliedheavilyontheSeptuagint,fre-
quentlyquotingfromitwhentheyreferencedtheOldTestament.Asa
result,theywerewellacquaintedwiththedualfunctionkyriosservedin
referencetoGod,asatermthatmeantMaster(equivalenttoAdonai)
and also as the Greek rendering of the divine name Yahweh.
8
It was
withthisdualfunctioninmindthattheapostlesgladlyappliedthetitle
kyrios to Jesus Christthe one whom they acknowledged to be both
AdonaiandYahweh.Thetermwasbroadenoughtoexpressthecom-
prehensivelordshipofJesussuchthatOldTestamentpassages[from
theSeptuagint]whichspokeofthe[kyrios]couldbereferredto
Jesus.InIimGodactsasissaidoftheintheOT.
9
ExoduseventrepresentsthetransferenceofIsraelfromownershipbythekingofEgypttothe
kingofIeaven,God(SlaveryMetaphorsinEarlyJudaismandPaulineChristianity[Tubingen,
Germany:J.C.B.Mohr,2003],49).
6.Centurieslater,intheeighthcenturyAD,theMasoriteswouldsimilarlyapplythevowel
pointingsfromAdonai tothedivinenameYahweh.
7.Quell,TheologicalDictionaryoftheNewTestament(unabridged),s.v.,3:1058.Quell
observesthattheword[kyrios],lord,asanameforGodintheLXX[Septuagint]isa
stricttranslationonlyincaseswhereitisusedforwda;[Adon]oryn ; da[Adonai](intheketb).
Asarule,however,itisusedasanexpositoryequivalentforthedivinenamehwhy[Yahweh].
8.ExamplesofplaceswherekyriosisusedforAdonaiinclude:Matt.9:38;11:25;Acts17:24;
1Tim.6:15;Rev.4:11.ExamplesofplaceswherekyriosisusedforYahwehinclude:Matt.4:7;
22:37;Mark12:11;Ieb.7:21.
9.Foerster,TheologicalDictionaryoftheNewTestament(unabridged),s.v.,3:1094.
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TheNewTestamentwritersrepeatedlyemphasizedChristsdivine
authorityandequalitywithGodbyascribingthenamekyriostoIim.
10
Forthebelieversoftheearlychurch,thetitlekyriosdenotedChristnot
onlyastheirabsoluteMasterbutalsoasGod.VhenweconfessJesus
asLord,wesimilarlyacknowledgeourdutytobothobeyIimasKing
andworshipIimasDeity.
InthesamewaythatOldTestamentsaintsviewedthemselvesas
the slaves ofYahweh, we are to view ourselves as the slaves of Jesus
Christ.Asoneauthorpointsout:
CorrespondingtoChristsabsoluteandexclusiveownershipofbeliev-
ersinhimistheirtotalandsoledevotiontohim.Isaiah44:5indicates
that after the exile some faithful Jews would unashamedly say, I
belong toYahweh, while others would actually writeYahwehs on
their hands, to indicate whose slaves they were. Most Christians do
notbearanybrand-marksofJesus(Gal.6:17)asIauldid,butthey
mightrightlysay,IbelongtoChrist(cf.1Cor.1:12),andmay,figu-
ratively speaking, writeChrists on their hands, to indicate whose
slavestheyare.
11
In 1 Corinthians 12:3, the apostle Iaul makes an astounding
statement:Noonecansay,JesusisLord,exceptbytheIolySpirit.
Certainly,therearemanywhogivelipservicetothelordshipofChrist
butwhohaveneverexperiencedtheSpiritslife-givingwork(cf.Matt.
7:2123).Yet,togenuinelyacknowledgeJesuslordshipinvolvesboth
awillingnesstoobeyIimasMasterandaneagernesstoworshipIim
10.E.g.,Matt.7:21;12:8;22:4445;John1:23;9:38;Rom.14:9;Acts10:36;Ihil.2:1011;
1Cor.2:16;Ieb.1:10.
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asGod.AndthathappensonlyinahearttransformedbytheSpiritof
God,whichiswhytrueconversionalwaysincludestheheartfeltcon-
fessionthatJesusisLord.
12
Why Do You Call Me Lord, Lord?
AsthosewhoconfessthelordshipofChrist,believersaredutybound
toobeyIimineverything.Alongtheselines,theTheologicalDictionary
of the New Testament explains:Vith his work of redemption Christ
has made believers his own possession and now gives them the goals
thatshapetheirlives.Thisnewcommitment,whichisacommitment
to righteousness (Rom. 6:19), holiness (1 Thess. 3:13), and newness
oflife(Rom.6:4),findsexpressioninthedescriptionofChristiansas
Christsdoloi[slaves](1Cor.7:22;Eph.6:6).
13
SlavesofChristareto
bealwaysaboundingintheworkoftheLord(1Cor.15:58),trying
tolearnwhatispleasingtotheLord(Eph.5:10),andeverseekingto
understandwhatthewilloftheLordis(Eph.5:17).
14
Rightlyregard-
ing themselves asa people for Iis own possession, zealous for good
deeds(Titus2:14),theyobeytheVordofGodwitheagerness.
15
They
understand and embrace the ethical implications of being a slave of
12.SeeRomans10:913;cf.Acts2:21;16:3031.Commentingon1Corinthians12:3,
MurrayIarrishasobserved:VhattheapostleissayingisthatapartfromtheIolySpirits
powerinenlighteningthemindandcaptivatingthewill,nopersoncanmakethissimple
confessionwithunderstandingandcommitment(SlaveofChrist,8889).
13.KarlIeinrichRengstorf,inGerhardKittelandGerhardFriedrich,eds.;Georey
Bromiley,trans.,TheologicalDictionaryoftheNewTestamentAbridgedinOneVolume,s.v.
dolos,185.
14.Cf.1Cor.7:32,35;8:6;Col.1:10;3:22.
15.Cf.James1:2125;1Ieter2:9.
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Christ, knowing thatthe eyes of the Lord are on the righteous, and
Iis ears are open to their prayer, but the face of the Lord is against
thosewhodoevil(1Ieter3:12w;v).Asaresult,theypursuelivesof
holiness,longingtobefitfortheMastersservice.
16
AsIaulexplainedtoTimothy:
The firm foundation of God stands, having this seal, The Lord
knows those who are Iis, and,Everyone who names the name of
theLordistoabstainfromwickedness.Nowinalargehousethere
are not only gold and silver vessels, but also vessels of wood and of
earthenware, and some to honor and some to dishonor. Therefore,
if anyone cleanses himself from these things, he will be a vessel for
honor,sanctified,usefultotheMaster,preparedforeverygoodwork.
Nowfleefromyouthfullustsandpursuerighteousness,faith,loveand
peace, with those who call on the Lord from a pure heart. (2 Tim.
2:1922)
Asslavestorighteousness,believersareunderobligation(Rom.
8:12;cf.6:18)tohonorGodinhowtheylive.Yet,forthosewhobelong
toChrist,themotivationtoobeyisfarmoreprofoundthanmereduty.
IfyouloveMe,youwillkeepMycommandments,JesustoldIisdis-
ciples( John14:15,emphasisadded);andagain,IfanyonelovesMe,
hewillkeepMyVord(v.23).TheapostleJohnechoedChristswords
inhisepistles:ForthisistheloveofGod,thatwekeepIiscommand-
ments; and Iis commandments are not burdensome (1 John 5:3);
andelsewhere,Thisislove,thatwewalkaccordingtoIiscommand-
ments(2John6).Genuinebelieversarecharacterizedbyadeeplove
16.Cf.Rom.12:11;Col.2:6;1Ieter1:16.
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forChrist,andthatloveinevitablymanifestsitselfinobedience.
17
By
contrast,thosewhodonotlovetheLord,eitherinwhattheysayorby
howtheylive,evidencethefactthattheydonotbelongtoIim.
18
TheonlyrightresponsetoChristslordshipiswholeheartedsub-
mission, loving obedience, and passionate worship. Those who give
verbalassenttoIisdeity,yetliveinpatternsofunrepentantdisobedi-
ence,betraythehypocrisyoftheirprofession.Tothem,theterrifying
weightofChristsquestion,VhydoyoucallMe,Lord,Lord,anddo
not do what I say. (Luke 6:46) directly applies. As Ie warned the
crowdsattheendoftheSermonontheMount,afterdescribingthe
dangersofhypocrisy:
Not everyone who says to Me,Lord, Lord, will enter the kingdom
of heaven, but he who does the will of My Father who is in heaven
willenter.ManywillsaytoMeonthatday,Lord,Lord,didwenot
prophesy inYour name, and inYour name cast out demons, and in
Yournameperformmanymiracles.AndthenIwilldeclaretothem,
Ineverknewyou;nvv.rrov,vouwnov.cricvi.wivss-
wvss(Matt.7:2123).
Clearly, not all who claim to know the Lord actually do. Those
whotrulybelongtoChristJesushavecrucifiedthefleshwithitspas-
sionsanddesires(Gal.5:24).Ratherthanwalkingintheflesh,they
nowwalkbytheSpirit(v.25),beingcharacterizedbyagrowingdesire
toobeytheVordofGod.AsJesustoldthecrowdsinJohn8:31,Ifyou
17.1Cor.8:3;Eph.6:24;1Ieter1:8;cf.Mark12:30;John21:1517;1John2:3.
18.1Cor.16:22;cf.John8:42;Rom.8:9.
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continueinMyVord,thenyouaretrulydisciplesofMine.
19
Afterall,
eachtreeisknownbyitsownfruit(Luke6:44);andgenuineconver-
sion is always marked by the fruit of repentance and the fruit of the
Spirit.
20
Loving obedience is the defining evidence of salvation, such
thatthetwoareinseparablylinked;astheauthorofIebrewsexplains:
IebecametoallthosewhoobeyIimthesourceofeternalsalvation
(5:9).
21
TherestoftheNewTestamentissuessimilarwarningstoanyone
whomightclaimtobelongtoChristwhilepersistinginunrepentant
sin.
22
ThefirstepistleofJohnisespeciallyclearinthisregard.There
Johnwrote,IfwesaythatwehavefellowshipwithIimandyetwalk
in the darkness, we lie and do not practice the truth (1 John 1:6).
And later,Little children, make sure no one deceives you; the one
who practices righteousness is righteous, just as Ie is righteous; the
onewhopracticessinisofthedevil. . . .NoonewhoisbornofGod
practicessin. . . .BythisthechildrenofGodandthechildrenofthe
devil are obvious: anyone who does not practice righteousness is not
ofGod,northeonewhodoesnotlovehisbrother(3:710).Though
manycallthemselvesChristians,thetrueconditionofanyonesheart
is ultimately seen in how he lives. As the saying goes, actions speak
louderthanwords.Theprofessionoffaiththatneverevidencesitself
in righteous behavior is adead faith ( James 2:17), being no better
thanthatofthedemons(v.19).Thisisnottosaythattruebelievers
neverstumble.Certainlytheydo.Yetthepatternoftheirlivesisoneof
19.Cf.John6:6669;Matt.24:13;Col.1:2223;1Tim.4:16;Ieb.3:14;10:3839;1John
2:19.
20.Luke3:8;Gal.5:2223.
21.Cf.John3:36;Rom.1:5;6:16;15:18;16:19,26;1Ieter1:2,22.
22.Rom.8:9;1Cor.6:910;Eph.5:56;Ieb.6:48;James2:1719.
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continualrepentanceandincreasinggodlinessastheygrowinsanctifi-
cationandChristlikeness.
In the Company of the King
To be a slave of Jesus Christ is the greatest benediction imaginable.
Not only is Ie a kind and gracious Lord, but Ie is also the God of
the universe. Iis character is perfect; Iis love is infinite; Iis power,
matchless;Iiswisdom,unsearchable;andIisgoodness,beyondcom-
pare.
23
Itisnowonder,then,thatourrelationshiptoIimasourMaster
bringsusgreatbenefitandhonor.
In Roman times, ones experience as a slave was almost entirely
dependentonthenatureofonesmaster.Theslaveofagood,benevo-
lent master could expect to be well cared for, enjoying a secure and
peacefullife.Asonehistorianexplains:
The material life of the slave in the Roman world, as in later slave
societies,wasdetermined[largely] . . .bythedegreeofresponsibil-
ity with which the master met his (or her) material obligations to
theslave. . . .Incomparisonwiththefreepoor,therefore,slavesmay
often have been at something of a material advantage: given that
they were to some degree provided for, they must in many cases
have enjoyedasecurityintheirlivesthatthefreepoorcouldnever
haveknown.
24
23.John10:11,14,28;Rom.8:3839;11:3336;1Cor.15:2526;1Ieter1:19;1John3:3.
24.KeithBradley,SlaveryandSocietyatRome(Cambridge,UK:CambridgeUniversityIress,
1994),89,92.
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Inthesamewaythatwickedownersoftenmadelifeunbearablefor
their slaves, a gracious master could make the situation pleasant and
evendesirableforthoseinhishousehold.
25
Suchamasterwouldevoke
the loyalty and love of his slaves, as they served him out of devotion
and not just duty. Moreover,the good owner looked after and cared
for his slaves throughout their lives, into retirement. Ie would not
seektoridhimselfoftheslavethatwasnolongerusefulbyreasonof
ageorinfirmity.ThatGodisagoodownerofhisslavesisbothaxiom-
aticandreassuring.
26
Because the Lord is our Master, we can trust Iim to take care
ofusineverysituationandstageoflife.Eveninthemostdifficultof
circumstances,Iewillprovideallthatweneedinordertobefaithful
toIim.
27
Vecanbeanxiousfornothing(Ihil.4:6)becauseweknow
thatGodcausesallthingstoworktogetherforgoodtothosewholove
God,tothosewhoarecalledaccordingtoIispurpose(Rom.8:28).
Ve are right to trust Iim completely, for Ie is sovereign not only
overourlives,butalsoovereverythingthatexists.
28
ForIeIimself
hassaid,Iwillneverleaveyounorforsakeyou.Soweboldlysay: The
Lord is my helper: I will not fear.Vhat can man do to me. (Ieb.
13:56w;v).
Such promises have been the bedrock of comfort and hope for
every generation of Gods people. As David declared in his most
famouspsalm,TheLonismyShepherd,Ishallnotwant.Iemakes
25.ScottBartchygivesexamplesfromancientRomanliteratureofbothextremecrueltyand
greatkindnessshownbymasterstoslaves(First-CenturySlavery[Eugene,OR:Vipfand
StockIublishers,2002],6869).
26.FrancisLyall,Slaves, Citizens, Sons: Legal Metaphors in the Epistles(GrandRapids:
AcademicBooks,1984),38.
27.Cf.Matt.6:3133;Ihil.4:19;2Cor.9:8.
28.Cf.Matt.28:18;Rom.14:79;Eph.1:2023;Col.2:10;James4:1315.
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me lie down in green pastures; Ie leads me beside quiet waters. Ie
restoresmysoul;IeguidesmeinthepathsofrighteousnessforIis
namessake.EventhoughIwalkthroughthevalleyoftheshadowof
death,Ifearnoevil,forYouarewithme(23:14).Afewverseslater,
heconcludedwiththisresoundingexpectation,Surelygoodnessand
lovingkindnesswillfollowmeallthedaysofmylife,andIwilldwell
inthehouseoftheLonforever(v.6).Onlyabelievercanhavethat
kindofcertainhopeacalmingconfidencefoundedonthebedrock
oftheMastersgraciouscharacter.
To live under the Lords sovereign protection and care brings
immeasurable comfort, joy, andthe peace of God, which surpasses
allcomprehension(Ihil.4:7).ButtheblessingsofbeingIisslavego
beyondmereprovision.TobetheslaveofChristisalsoapositionof
greatprivilege,forweareinthecompanyofnoneotherthantheKing
oftheuniverse.Obviously,wecanbeassociatedwithnoonegreater.
Iereaparallelcanonceagainbedrawnwiththeslavesofancient
Rome.InNewTestamenttimes,slavesderivedtheirownstatusfrom
the social standing of their masters, such thatslavery to an impor-
tant person bestowed on the slave a certain amount of prestige and
power,astatus-by-association.
29
Tobetheslaveofaninfluentialand
well-respectedmasterwasitselfanesteemedposition,tothepointthat
slaveswouldoftenincludethenamesoftheirownersontheirtomb-
stones.AsDaleMartinexplains:
Informationabouttheownersmentionedin[tombstone]inscriptions
demonstratesthattheslaveswereawarethattheirinfluencederived
fromthatoftheirowners.Oftenaslavementionedthesenatorialor
29.DaleB.Martin,SlaveryasSalvation(NewIaven,CT:YaleUniversityIress,1990),xxii.
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consular rank of the owner or gave the masters title (for example,
primipilus, the senior centurion of a legion). One (probably) slave
Iragmateutesin247248c.v.wroteonhisfamilystombstonethat
hismasterwasthriceasiarch.Onanothertombstone,Agathopous,
aslaveagent,neglectedtogivethenamesofhiswifeandchildren(he
may not yet have had them), but he was careful to give the Roman
nameofhismaster.Ineachofthesecases,theslavenotedstatussym-
bolsofhisownerandtherebybaskedinthereflectedlight.
30
Recognizingthattheirownsocialstandingwasderivedfromtheir
owners reputations, Roman slaves were glad to associate themselves
with their masterseven on their tombstone inscriptions: After all,
namingoneselftheslaveofanimportantpersonwasawayofclaim-
ingstatusforoneself. . . .Slavesandfreedpersonsdidnothesitateto
callthemselvessuch.Theyusedtheterm[slave]asatitleandasan
opportunitytolinkthemselvestomorepowerfulpeople.Theyseemed
to feel no shame in their slavery as long as they could enjoy this
status-by-association.
31
FromasecularRomanperspective,therecouldbenogreatermas-
ter than the emperor, which is why the slaves of Caesar were held in
especially high regard.The slave of a shoemaker likely had little sta-
tus, but the slave of a local power broker or of a respected aristocrat
could in turn hold considerable power and respect.A slave of Caesar
was even higher, potentially holding power and enjoying an informal
statusrivalingimportantfreeprovincials.
32
Tobethepersonalslaveof
30.Ibid.,18.
31.Ibid.,47.
32.Ibid.,48.
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Caesarwastobeinauniquelyinfluentialandrespectedposition:The
uniquestatusoftheemperorgavehisslavesandfreedmenaprivileged
positionsuchslaveswereallowedtomarrycitizen-women,andtheir
statuswassuchthatpeoplemightenrollthemselvesinthishousehold
voluntarily. Evidence from literature and inscriptions throws light on
thespecializedhouseholdandadministrativetasksoftheseslavesand
freedmen.
33
But if it was considered an honor to be the slave of one of the
Caesars, it is infinitely more so to be the slave of Christthe King
ofkingsandLordoflords:IsitanywonderthattheNewTestament
writerseagerlyattributedthetitleslaveofChristtothemselvesand
others.Itwasnotonlyanaffirmationoftheircompletesubmissionto
the Master; it was also a declaration of the privileged position every
Christian enjoys by being associated with the Lord. No affiliation
couldbegreaterthanthat.
As slaves, believers have no intrinsic glory in themselves. But as
members of the Lords household, we are distinguished simply by
ourconnectiontoIim.TobeIisdoulosisanincomparablehonor.
34
Thus, the apostle Iaul can instruct Iis readers that, if they wish to
boast,theyshouldboastonlyintheLord.
35
Vhat a joy and privilege it is to be a slave of the eternal King:
ForeverwewillsingIispraises,baskingintheradianceofIisglory
33.TomasViedemann,GreekandRomanSlavery(NewYork:Routledge,1988),9.
34.Rengstorf,TheologicalDictionaryoftheNewTestament(abridged),s.v.dolos,183.
SpeakingoftheSeptuagint,theauthorobserves,[T]heonlyrightthingfortheelectpeopleis
exclusiveserviceoftheLord( Judg.10:16;Is.2:11,etc.).Forthisreasondoloiisatitleof
honorwhenconferredonsuchoutstandingguresasMoses( Josh.14:7),Joshua( Judg.2:8)
Abraham(Is.105:42)[,]David(Is.89:3),andJacob(representingIsrael,Is.48:20).Te
oppositeofdouleeinisdisobedience.
35.1Cor.1:31;2Cor.10:17;Ihil.3:8.
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andworshippingIimwithheartsfullofreverenceandlove.Iisname
isaboveanyother,andIisnamewillbewrittenonourforeheadsfor
alleternity.
36
Alongwiththesaintsofeveryage,wewillneverceaseto
marvelatthefactthat,inspiteofourownfaultsandfrailties,theLord
choseustobeIisown.
37
Thereisnogreaterhonorthantobeinthe
companyoftheKing.
Therefore,weexultwiththepsalmist:
O come, let us sing for joy to the Lord,
Let us shout joyfully to the rock of our salvation.
Let us come before His presence with thanksgiving,
Let us shout joyfully to Him with psalms.
For the Lord is a great God
And a great King above all gods....
Come, let us worship and bow down,
Let us kneel before the Lord our Maker.
For He is our God,
And we are the people of His pasture and the sheep of His hand.
(95:13, 67)
36.Ihil.2:911;Rev.22:4
37.Cf.Eph.1:34;1Ieter2:9;Titus2:14.
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The Slave
Market of Sin
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| 101 |
I
nordertofullygraspwhatitmeanstobemadeaslaveofChrist,we
needtounderstandourpreviousslaverytosinauniversalreality.
Remembering John Newton, the author of Amazing Grace
themostfamoushymneverwrittenintheEnglishlanguageisagood
placetostart.Thelyricstellofasinnerwhowasoncelost,blind,and
wretchedbeforebeingfoundandrescuedthroughnoeffortormeritof
hisown.Asprofoundastheyarepersonal,thewordscaptureboththe
miseryofsinandthejoyofsalvation.Theyexpress,injustafewshort
verses,thespiritualexperienceoftheauthor,amanwhosetestimonyis
aremarkablewitnesstothatveryreality:Godsamazinggrace.
Newton was born in 1725, in London. Iis biography is one of
the most well-known in church historythe story of how God
transformed a blasphemous sailor and slave trader into a godly pas-
tor and influential abolitionist. But what many do not know is that
JohnNewtonexperiencedtheeighteenth-centuryslavetradefromtwo
opposite perspectives. Not only had he been the captain of a British
slaveship(anoccupationhewouldlaterdeeplyregret),buthehadalso
beenaslavehimself,underthecontrolofacruelandabusivemaster,
forfifteenmonthswhilelivinginAfrica.Experiencingslavelifefirst-
hand,bothasaslaveandasthemerchandiserofslaves,gaveNewton
uniqueinsightsintotheworldofslaveryinsightsthatwouldimpact
himprofoundly,bothasasocialreformerandasatheologian.
The story begins in 1744 when Newton was drafted against his
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Slave
| 102 |
wishes into Britains Royal Navy and found himself bound for India
asasailorontheIMSHarwich.Iewasaccustomedtoshipsbecause
hisfatherwasamerchantshipcaptain.Yet,hefoundhistimeinthe
navy to be unbearabledue largely to his own insubordination and
lackofdiscipline.Vhenanopportunitycametoleave,Newtondidnt
hesitate.BiographerIainMurrayrecountstheevent:
Vhenthefleet,headingsouththroughtheAtlantic,reachedtheisland
of Madeira, Newton was one morning lying in his hammock when
a midshipman came in and cut the hammock down. Disgruntled,
Newtonarrivedonthedecktofindafellowsailorabouttobetrans-
ferred from the Harwich to a merchant ship. The naval escorts, he
discovered,requiredtwotrainedseamenandweretakingthemfrom
amerchantman.TwoofthecrewoftheHarwichweretobegivenin
exchange,butonlyonemanhadbeenselectedforthatpurposewhen
Newtonsawwhatwashappening.Atoncehepleadedthatheshould
beallowedtojointhesailorabouttoleave,andprobablythankfulto
beridofhim,thecaptaingavehimleavetogo.Barelyafewminutes
intervened between his being asleep in his hammock, and his hasty
departure,withonlyafewclothesandonebook.
1
Inthisway,theyoungJohnNewtonescapedfromboththeBritish
navyandthelongtriptoIndia.Iebecameacrewmemberofamer-
chantship,apositionheknewwellfromsailingwithhisfather.Yetthis
experience would be different in at least one significant respect. For
hehadboardednotjustanyship,butaGuineashipaslaveship.Ie
wasonlynineteenandlittleknewthathistimeintheslavetradewould
1.IainI.Murray,Heroes(Carlisle,IA:BannerofTruth,2009),9091.
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The Slave Market of Sin
| 103 |
last nine long years and that he would experience things that would
shapeandchangehislifeforever.
2
Over the following months, the ship purchased slaves along
Africas western coast, for the purpose of transporting them to the
Vest Indies and America before returning to Britain. But Newton
would not accompany it toAmerica.After meeting one of the ships
passengersa man who had become wealthy through his own busi-
nesspursuitsontheAfricancoastNewtondecidedtostayinAfrica
andworkforhim.Iewasconvincedthat,likethismanwhohadhired
him,hecouldfindquickrichesifhestayedbehind.
Vhat followed was, by Newtons own account, the darkest and
most miserable period of his life. Due to a series of events, includ-
ingaseveresickness,hefelloutoffavorwithbothhisnewemployer
and the mans mistress. As a result, he was treated like a despised
slavedestituteoffoodandclothing,depressedtoadegreebeyond
commonwretchedness
3
suchthateventhenativesthoughtthem-
selves too good to speak to me.
4
As Newton would later recall,I
was,ineffectthoughwithoutthename,acaptive,andaslavemyself;
andwasdepressedtothelowestdegreeofhumanwretchedness.
5
Yearslater,inoneofhisletters,Newtonreflectedonthispartof
hislife:
2.GrantGordon,TeEarlierYearsofNewtonandRyland,110,inJohnNewton,Wise
Counsel: John Newtons Letters to John Ryland Jr.,ed.GrantGordon(Carlisle,IA:Bannerof
Truth,2009),1.
3.JohnNewton,AnAuthenticNarrative,ed.RichardCecil(Edinburgh:JohnAnderson,
1825),letter5,44.
4.Ibid.,letter5,39.
5.JohnNewton,TheWorksofJohnNewton,4vols.(NewIaven:NathanVhiting,1824),
4:553.TisparticularpartcomesfromNewtonspamphletentitledToughtsuponthe
AfricanSlaveTrade.
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| 104 |
I had sometimes not a little difficulty to procure a draught of cold
water when burning with a fever. My bed was a mat spread upon a
boardorchest,andalogofwoodmypillow.Vhenmyfeverleftme,
and my appetite returned, I would gladly have eaten, but there was
no one gave unto me. . . .Vhen I was very slowly recovering [from
sickness], this woman [my masters mistress] would sometimes pay
meavisit,nottopityorrelieve,buttoinsultme.Shewouldcallme
worthlessandindolent,andcompelmetowalk;which,whenIcould
hardlydo,shewouldsetherattendantstomimicmymotion,toclap
theirhands,laugh,throwlimesatme;oriftheychosetothrowstones,
(as I think was the case once or twice), they were not rebuked; but,
in general, though all who depended on her favour must join in her
treatment, yet, when she was out of sight, I was rather pitied than
scornedbythe[lowest]ofherslaves.
6
Vhileonajourneybyshipwithhismaster,Newtoncontinuedto
receivesimilarilltreatment.
Vhenever he [my master] left the vessel I was locked upon deck,
with a pint of rice for my days allowance; and if he stayed longer,
I had no relief till his return. Indeed, I believe I should have been
nearlystarved,butforanopportunityofcatchingfishsometimes. . . .
My whole suit was a shirt, a pair of trousers, a cotton handkerchief
insteadofacap,andacottoncloth,abouttwoyardslong,tosupply
the want of upper garments; and, thus accoutered [clothed], I have
beenexposedfortwenty,thirty,perhapsnearfortyhourstogether,in
incessantrains,accompaniedwithstronggalesofwind,withoutthe
6.Newton,AnAuthenticNarrative,letter5,4243.
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| 105 |
least shelter, when my master was on shore. I feel to this day some
faintreturnsoftheviolentpainsIthencontracted.Theexcessivecold
andwetIenduredinthatvoyage,andsosoonafterIhadrecovered
fromalongsickness,quitebrokemyconstitutionandmyspirits.The
latter were soon restored; but the effects of the former still remain
withme,asaneedfulmementooftheserviceandwagesofsin.
7
Such was his conditionliving in hunger, and in thirst, and in
nakedness, and the want of all things
8
that Newton would often
hidehimselffromanypotentialvisitors.Iewas,byhisownaccount,
so poor a figure, that when a ships boat came to the island, shame
often constrained me to hide myself in the woods from the sight of
strangers.
9
Eventually, after about a years time, Newtons circum-
stancesdidimprovewhenhismasterallowedhimtoworkforanew
employer.Butthatarrangementlastedonlyafewmonths,astheyoung
manwouldsoonberescued.Iavingmanyfriendswhowerecaptains
of ships, his father had urged those trading on the African coast to
appeal for information about his son. Eventually, in February 1747,
the captain of the Greyhound found him and took him on board.
10
AsNewtonexplainedinhisletters,ThusIwassuddenlyfreedfrom
acaptivityofaboutfifteenmonths.
11
Atthispoint,NewtonwasstillnotaChristian.Infact,hemain-
tainedhisreputationforexcessiveprofanityandmischief,evenamong
his fellow sailors: But God had Iis eye on Newton. Some months
7.Ibid.,4344.
8.Ibid.,letter6,47.
9.Ibid.,46.
10.IainMurray,Heroes,92.
11.Newton,AnAuthenticNarrative,letter6,51.
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Slave
| 106 |
later,astheGreyhoundwasenroutetoIreland,aviolentstormbrought
thisimpenitentrebeltohissenses,andinamomentofpanic,hecried
outtoGodformercy.Theshipsurvived,thoughalmostmiraculously
so, and the crew eventually made it back home. Vriting about this
spiritualexperience,Newtonwouldrecountyearslater:
[Iwas]sincerelytouchedwithasenseoftheundeservedmercyIhad
received,inbeingbroughtsafethroughsomanydangers.Iwassorry
formypastmisspentlife,andpurposedanimmediatereformation. . . .
I acknowledged the Lords mercy in pardoning what was past, but
depended chiefly upon my own resolution to do better for the time
to come. I had no Christian friend or faithful minister to advise me
thatmystrengthwasnomorethanmyrighteousness. . . .ThereforeI
considerthisasthebeginningofmyreturntoGod,orratherofIis
returntome;butIcannotconsidermyselftohavebeenabeliever(in
thefullsenseoftheword)tillaconsiderabletimeafterwards.
12
Vhen Newton returned to Britain, he continued to pursue the
slavetrade.Infact,hesoonbeganacareerasthecaptainofaslaveship.
Givenallhehadjustexperienced,hisdecisiontopursuethisobjection-
ableoccupationisdifficulttoreconcile.Theyoungsailorsconscience
wasstillgreatlyunderdeveloped
13
(byhisownaccount,hewasnotyet
a genuine believer), and his time in Africa combined with his years
of sailing experience made him uniquely qualified for the position.
Moreover,havinglandedasteadyjobasaseacaptain,hewasnowable
to pursue marriage to the love of his life, Iolly. But notwithstanding
12.CitedfromGordon,TeEarlierYearsofNewtonandRyland,2.
13.Reectingonthoseyears,Newtonadmitted,DuringthetimeIwasengagedintheslave
tradeIneverhadtheleastscrupleastoitslawfulness(TheWorksofJohnNewton,1:65).
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| 107 |
his rationalization at the time, Newton would later look back on his
involvementintheslavetradewithdeepsorrowandshame.
Overthenextfewyears,hewouldleadatotaloffourslavingexpe-
ditionsthefirstasafirstmateandtheotherthreeasthecaptainof
hisownship.Thoughhedidhisbesttotreattheslavesunder[his]care
withgentleness,andtoconsulttheireaseandconvenience,
14
Newton
admittedtobeingshockedwithanemploymentthatwasperpetually
conversantwithchains,bolts,andshackles.
15
Evenduringthistimein
hislife,heoftenpetitionedin[his]prayers,thattheLordinIisown
timewouldbepleasedtofix[him]inamorehumanecalling.
16
Vhen
unexpectedhealthproblemsforcedhimtostopsailing,Newtontooka
positioninthecustomsofficeintheportofLiverpool.Nineyearslater,
hewouldbeordainedasaminister,acallinghewouldfaithfullypursue
untilhewaseighty-two.
In 1788, thirty-four years after leaving the slave trade, Newton
publiclydenouncedit(andapologizedforhispartinit)inapamphlet
entitledThoughtsupontheSlaveTrade.Thepamphletwaswidely
read and contributed greatly to the British abolitionist movement of
thelate1700s.Init,Newtonwrote:Iamboundinconsciencetotake
shametomyselfbyapublicconfession,which,howeversincere,comes
toolatetopreventorrepairthemiseryandmischieftowhichIhave,
formerly,beenaccessory.Ihopeitwillalwaysbeasubjectofhumiliat-
ingreflectiontome,thatIwasonceanactiveinstrumentinabusiness
atwhichmyheartnowshudders.
17
14.CitedfromGordon,TeEarlierYearsofNewton,2.
15.Newton,AuthenticNarrative,letter13,96.
16.Ibid.
17.Newton,TheWorksofJohnNewton,4:533.
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Slave
| 108 |
Newtonalsopreachedagainstslaveryandsoughtitsabolishment.
Ina1794sermon,whilerecountingthesocialillsofhisday,Newton
toldhisflock:
Ishouldbeinexcusable,consideringtheshareIhaveformerlyhadin
thatunhappybusiness,if,uponthisoccasion,Ishouldomittomention
theAfrican slave-trade. I do not rank this amongst our national sins;
becauseIhopeandbelieve,averygreatmajorityofthenation,earnestly
longforitssuppression.But,hitherto,pettyandpartialinterestsprevail
against the voice of justice, humanity, and truth.This enormity, how-
ever,isnotsufficientlylaidtoheart.Ifyouarejustlyshockedbywhat
you hear of the cruelties practiced in France, you would perhaps be
shockedmuchmore,ifyoucouldfullyconceiveoftheevilsandmiseries
inseparablefromthistraffic,whichIapprehend,notfromhearsay,but
from my own observation, are equal in atrocity, and perhaps superior
innumber,inthecourseofasingleyear,toanyoralltheworstactions
which have been known in France since the commencement of their
revolution.
18
Severalyearslater,in1797,hewouldagaintellhiscongregation:I
havemorethanonceconfessedwithshameinthispulpit,theconcern
[participation]IhadtoolongintheAfricanslave-trade.
19
Newtons influence, along with his friendship to Villiam
Vilberforce,helpedtheabolitionistcauseinBritainreachitsgoal.In
an1805lettertoVilberforce,theagedministerexpressedhissupport:
18.JohnNewton,TheWorksoftheRev. John Newton: Complete in One Volume(London:
TomasNelson,1853),86061.
19.Ibid.,869.
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| 109 |
I must attempt to express my thankfulness to the Lord and offer
my congratulations to you for the success that Ie has so far been
pleased to give your unwearied endeavours for the abolition of the
slave trade. . . . Vhether I, who am within two months of entering
myeightiethyear,shalllivetoseetheaccomplishmentofthatwork,
isknownonlytoIiminwhosehandsareallourtimesandways,but
thehopefulprospectofitsaccomplishmentwill,Itrust,givemedaily
satisfactionsolongasmydecliningfacilitiesarepreserved.
20
InFebruary1807,justtenmonthsbeforeNewtondied,Iarliament
finallypassedtheSlaveTradeAct,makingthathorrifictradeillegalin
theBritishEmpire.ThefactthatNewtonlivedtoseethisnotablevic-
toryisafittingclimaxtohislegacy.Newtonsepitaph,whichhewrote
before he died, underscored his profound appreciation for that to
whichheowedeverythingGodsamazinggrace:
JOHN NEWTON, Clerk
once an Infidel and Libertine,
a Servant of Slaves in Africa,
was, by the rich mercy
of our Lord and Saviour
JESUS CHRIST,
preserved, restored, pardoned,
and appointed to preach the faith
he had long laboured to destroy.
20.FromaletterdatedJune5,1804,inKevinBelmonte,WilliamWilberforce: A Hero for
Humanity(GrandRapids:7ondervan,2007),146.
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Slave
| 110 |
Slavery to Sin
Ifanyoneunderstoodthehorrorsandabusesoftheeighteenth-century
slavetrade,itwasJohnNewton.Iehadexperiencedslaveryfromboth
sideshavinglivedasaslaveinAfrica,andhavingparticipatedinthe
trade after returning home. As a minister, he had written about the
abusesofslavery,andintheend,hewasinstrumentalinbringingthe
Britishslavetradetoitsend.ChristianstodaycanrejoiceinGodsprov-
identialuseofJohnNewtonnotonlybysavinghimpersonallyfrom
hiswickedpastbutalsobyusinghim(alongwithVilliamVilberforce
andothers)toendoneofmodernhistorysgreatinjustices.
As Newton came to realize, the British-American slave trade of
his day was utterly unrighteous and unbiblical. The kidnapping or
manstealingonwhichtheentiresystemwasbuiltisclearlyprohib-
itedbyboththeOldandNewTestaments(Ex.21:16;1Tim.1:10).
Moreover,theracialprejudiceitengenderedhasnoplaceinthechurch,
whereallbelieversarecomembersofthebodyofChrist(1Cor.12:13;
Gal.3:28).Itisthereforenowonderthat,ashisyearsofministrypro-
gressed, John Newton grew increasingly disgusted with that wicked
institutionandhisinvolvementinit.
Nonetheless,Newtonsuniquetestimonygavehimadeepsenseof
appreciationforGodsrescuingmercyinhislife.Iispastexperiences
helpedhimunderstandwhatittrulymeanttobeaslaveofsintobe
hopelesslyoppressedandexploitedbyawickedmaster.Eventoward
theendofhislife,atageseventy-five,Newtonwouldstillwriteofhis
state of wickedness and misery in Africa, which, he said,has sel-
dombeentwohourstogetheroutofmywakingthoughts.
21
Ieoften
21.Newton,WiseCounsel,380.
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| 111 |
reflectedontheharshrealityofhisownenslavement,drawingparallels
from his experience to the spiritual reality of sins bondage. Ierhaps
no more striking parallel exists, at least in recent centuries, between
thecruelwickednessoftheBritish-Americanslavetradeandtheharsh
oppressionofslaverytosin.
Throughouthislettersandhymns,Newtonrepeatedlycontrasted
bondagetosinwiththeredemptionhereceivedthroughJesusChrist.Ie
portrayedhimselfinhislostconditionasthewillingslaveofeveryevil
22
andSatans blind slave

23
who, if Christ had not rescued him, would
havebeenacaptivestill.
24
Newtonshymnsofwhichtherearenearly
three hundredresound with the glorious theme of deliverance from
hisownwickedness.
25
Thoughhehadoncebeenaslavetothemadness,
poison,[and]deathofsin,hehadbeenliberatedbythegraceofGod.
Newtonrememberedwhatitwasliketobeunconverted,tobeone
ofthosewhoactasSatanbid,boundbychainsofguiltandsin.Ie
knewthatunbelieversare:
By nature how depraved,
How prone to every ill,
[Teir] lives to Satan how enslaved,
How obstinate [their] will.
22.Newton,TheWorksofJohnNewton(Vhiting),1:27,fromaletterdatedJanuary17,1763.
23.JohnNewton,IVillTrustandNotBeAfraid,BookIII,Iymn37,inOlneyHymns: In
Three Parts(London:TomasNelson,1855),289.
24.JohnNewton,TeLegionDispossessed,BookI,Iymn92,inOlneyHymns,1056.
25.TequotationsthatfollowinthissectioncomefromJohnNewtonshymnsinOlney
Hymns.Tehymnscitedare:BookI:Iymns109,101,118,121,122,123;BookII:Iymns
21,25,29,39,56,100;BookIII:76,87.Slightadjustmentshavebeenmadetotheformatting
ofthehymns.BritishspellingshavebeenreplacedwithAmericanspellings,andabbreviated
wordshavebeenspelledoutintheirentirety.
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| 112 |
Theirpitifulexistenceiscarelessawhiletheyliveinsin,enslaved
toSatanspower.Forinthecastleofthe[unbelieving]humanheart,
[Satan] reigns,
And keeps his goods in peace.
Te soul is pleased to wear his chains,
Nor wishes a release.
ButNewtonalsoknewthat
Jesus [being] stronger far than he,
In His appointed hour,
Appears to set His people fee
From the usurpers power.
NewtonrejoicedinthefactthatJesusrescuesSatansslaves,for
He sees us willing slaves,
To sin and Satans power;
But with an outstretched arm He saves,
In His appointed hour.
Ve werefrom sin and darkness freed for Jesusdelivered [us]
when bound.Though we were dead in our sins, God made us alive,
such thatwe begin to live indeed, when [we are] from our sin and
bondagefreed.
At the same time, Newton also understood the ethical implica-
tions of his liberty in Christ.Though he had been rescued from the
eviloppressionofsin,henowhadanewMaster,theLordJesusChrist.
ButunlikesinthemostwickedandcruelofalloppressorsChrist
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| 113 |
istheperfectMaster,beingrighteous,just,gracious,andgood.Tosub-
mittoIiswillispurejoy.Therefore,Newtoncouldexclaim:
Farewell world, thy gold is dross.
Now I see the bleeding cross.
Jesus died to set me fee,
From the law and sin and thee.
He has dearly bought my soul,
Lord accept and claim the whole.
To Ty will I all resign,
Now no more my own but Tine.
Elsewherehewrote:
Now Lord I would be Tine alone.
Come take possession of Tine own.
For Tou hast set me fee,
Released fom Satans hard command.
See all my powers waiting stand,
To be employed by Tee.
Thus,
Te rebel soul that once withstood,
Te Saviors kindest call,
Rejoices now by grace subdued
To serve Him with her all.
Iavingbeenrescuedfromtheslavishbondsofsin,Newtonwas
eagertoobeyChristwithallofhisheart.InahymnentitledVeVere
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| 114 |
Iharaohs Bondmen, Newton compared the Christians deliverance
from sin to Israels deliverance from Egypt. Like Iharaoh, sin is the
harshestoftaskmasters.ButChristians,liketheIsraelites,canrejoice
inbeingrescuedbyGodsgrace.
Beneath the tyrant Satans yoke
Our souls were long oppressed;
Till grace our galling feters broke,
And gave the weary rest.
Jesus, in that important hour,
His mighty arm made known;
He ransomed us by price and power,
And claimed us for His own.
Now, feed fom bondage, sin, and death,
We walk in wisdoms ways;
And wish to spend our every breath
In wonder, love, and praise.
Ere long, we hope with Him to dwell
In yonder world above;
And now we only live to tell
Te riches of His love.
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eight
Bound, Blind,
and Dead
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W
e have already noted some of the significant differences
between the slavery of 1700s British imperialism and
thatofthefirst-centuryRomanworld.Mostsignificantly,
Romanslaverywasnotraciallydefined,suchthatfirst-centuryslaves
weregenerallyindistinguishablefromfreemenbothinphysicalappear-
anceandindress.Moreover,Romanslavesoftenhadtheopportunity
toearntheirfreedomeventuallybecomingcitizensandevenmasters
themselves.Additionally,theslavesofagoodmasterenjoyedastable
andrelativelycomfortablelife,andtheslavesofimportantpeopleoften
possessed a certain degree of their own prestige and influence. First-
centuryslavesmightbehighlyeducatedortrainedasspecialistsintheir
fields,allowingthemtofunctioninthesamecapacityasfreepersons.
Infact,someslavesevenworkedasdoctors,teachers,orphilosophers
intheemployoftheirmasters.ThoughRomansocietyneverviewed
slavery as the ideal, the institution did not generally carry the same
stigmathatisassociatedwiththeeighteenth-centuryslavetrade.
1
Nevertheless, Roman literature does provide examples of injus-
ticesinflicteduponslavesbycruelandunjustmasters.Inthesameway
1.Alongtheselines,S.ScottBartchynotes,TerstcenturyA.D.,then,wasatimeinwhich
thelivingconditionsforthoseinslaverywereimproving.Legalactionandpublicopinion
supportedbettertreatmentofslaves. . . .[M]ostslavesintherstcenturywereborninthe
householdsoftheirowners,andtheyweregiventrainingforpersonalandpublictasksof
increasingimportanceandsensitivity.Teyweretreatedaccordingly(First-Century Slavery
[Eugene,OR:VipfandStockIublishers,2002],71).
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that John Newtons experiences affected his theological perspective,
2
accounts like these would have given first-century Christians a vivid

understanding of the pain and misery that comes from enslavement
to a wicked tyrant. Iistory professor S. Scott Bartchy gives one such
example:
In his discussion of the futility of anger, Seneca reports that a very
rich Roman freedman, Vedius Iollio, allowed his flesh-eating fish
to dine on slaves. One day, as a slave carelessly broke a crystal vase
in the presence of some guests, including Augustus Caesar, Vedius
commanded that the slave be thrown into the fish-pond. In answer
to the slaves cry for help, Augustus commanded that all the crystal
ownedbyVediusbebroughtbeforehim,brokenupandthrowninto
thegrislypondinsteadoftheslave.
3
Thoughthisaccountrepresentstheexceptionandnottherule,itpro-
vides a vivid illustration of the kind of extreme cruelty that wicked
masterscouldinflictupontheirslaves.
Overtime,Romanlawbegantoprotectslavesfromsuchcircum-
stances.AroundAD61,theLexPetronia:
2.InSixty-Six Letters to a Clergyman and His Family(London:Simpkin,Marshall,&Co.,
1844),Newtonrecognizedthehardshipthattheslavesofunjustmasterswouldhaveendured
inNewTestamenttimes:Servants,intheapostlestimes,wereslaves. . . .Teservantsof
heathenmastershaddoubtlessmuchtosuer;yettheapostleexpectsthatthesepoorslaves
wouldadornthedoctrineofGodtheirSavior,andfollowIisexampleinallthings(16061).
3.Bartchy,First-CenturySlavery,69.Inhisfootnote(n235),theauthorexplainsthatthisisan
unusualstorywhichshowsnotonlytheshockingandterriblesideofslaverybutalsothe
ocialinterestinovercomingit.Teauthorwentontoexplainthat,fromsimplyaneconomic
perspective,mastershadmuchmoretogainbytreatingtheirslaveswellthanbytreatingthem
cruelly.
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prohibited owners from exposing their slaves to fight with wild
beastswithoutpermissionfromthecompetentmagistrate(approval
was given only when very bad conduct was proven).Antonius Iius,
Emperor during the middle of the second century ..n., proclaimed
that if a slave took refuge at a statue of the Emperor, the provincial
governorwastoholdanenquiry;ifhewasconvincedoftheowners
cruelty,theownerwastobeforcedtosellallhisslaves.
4
But the need for laws like these indicates that cruelty to slaves did occur
in the Roman world.
5
EarlyChristianswouldhavebeenwellawareoftheabusesaslave
could suffer at the hands of an unjust owner. Many first-century
believerswereslavesthemselves,
6
andsomeofthemweresubjectedto
harshandunfairtreatment.Inlightofthis,Ieterinstructedthem,Be
submissivetoyourmasterswithallrespect,notonlytothosewhoare
goodandgentle,butalsotothosewhoareunreasonable.Forthisfinds
favor,ifforthesakeofconsciencetowardGodapersonbearsupunder
sorrowswhensufferingunjustly(1Ieter2:1819).
ItisagainstthisculturalbackdropthattheNewTestamentspeaks
of slavery to sin and of sins reign in the human heart. Sin is the vil-
est, most dreadful master imaginable (cf. Gen. 4:7)a reality which
wouldnothavebeenlostonfirst-centurybelievers.
7
Theywouldhave
4.Ibid.,71,n.247.
5.ForasurveyofGreco-Romanwritingsthatevidencethecrueltywithwhichslaveswere
sometimestreated,seeTomasViedemann,Greek& Roman Slavery(NewYork:Routledge,
1988),911,16787.
6.SeeEphesians6:59;Colossians3:2225;Titus2:910;Ihilemon1:1516.
7.CommentingonRomans6,LeonMorris(inRomans, Pillar New Testament Commentary
[GrandRapids:Eerdmans,1998],261)saysofIaulsreaders,Teywerefamiliarwithslavery,
andIaulisreasoningfromthewell-knownfactthataslavewascompletelyatthedisposalof
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naturallydrawnparallelsfromtheworstabusesintheirculture,under-
standingthetotalsubjugationthatsuchslaveryentailed.
Aswesawinchapter2,theycouldalsolooktotheOldTestament
for illustrations of such oppression, the foremost of which was the
pharaoh of the Exodus. By the first century, it was not uncommon
to think of redemption in terms of Israels deliverance from Egypt.
8
Such provided a natural parallel to the Christians redemption from

sin.InthesamewaythatIharaohwasabrutaltyrant,dailyafflicting
hisIsraeliteworkforcewithhardshipandbitterness,sintooisaharsh
taskmaster that ruthlessly uses [its slaves] but fails to offer any real
reward.
9
Thus,whethertheyconsideredtheill-treatmentofslavesin
theirowncultureortheplightofIsraeliteslavesinancientEgypt,first-
centurybelieverswouldhavereadilyunderstoodtheimageryofslavery
tosin.
Sin is a cruel tyrant. It is the most devastating and degenerating
power ever to afflict the human race, such that the entire creation
groansandsuffersthepainsofchildbirthtogetheruntilnow(Rom.
8:22). It corrupts the entire personinfecting the soul, polluting
the mind, defiling the conscience, contaminating the affections, and
hismaster. . . .ForIaulthebasicassumptionisthatallareslavesbeforetheybecomebelievers
inChrist;theyarenotfreetodoastheywill,fortheyaresubjecttothebondageofsin.
8.F.Bchsel,under,inTheologicalDictionaryoftheNewTestament,editedbyGerhard
Kittel,andtranslatedandeditedbyGeoreyV.Bromiley(GrandRapids:Eerdmans,1967),
explainsthatredemptioninlaterJewishusageisalwaystheredemptionofIsraelfromthe
dominionofGentilepeoples,oftentheexodusfromEgypt,butalsothemanyother
redemptionsinJewishhistory,e.g.,fromoppressionbyAntiochusEpiphanesIV(4:350).For
moreontheNewTestamentconnectionbetweentheIsraelitesasslavesinEgyptand
unbelieversasslavestosin,seeJohnByron,SlaveryMetaphorsinEarlyJudaismandPauline
Christianity(Tubingen,Germany:J.C.B.Mohr,2003),229.
9.LawrenceO.Richards,BibleReaders Companion(ColoradoSprings:DavidC.Cook,1991),
53.
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poisoningthewill.
10
Itisthelife-destroying,soul-condemningcancer
thatfestersandgrowsineveryunredeemedhumanheartlikeanincur-
ablegangrene.
Butunbelieversarenotjustinfectedbysin;theyareenslavedbyit.
JesustoldIislistenersinJohn8:34,Truly,trulyIsaytoyou,every-
one who commits sin is the slave of sin. The apostle Ieter likewise
describedfalseteachersasslavesofcorruption;forbywhatamanis
overcome,bythisheisenslaved(2Ieter2:19).Usingthissameimag-
ery,IaulremindedtheRomansthat,beforetheirsalvation,theywere
slavesofsin(6:17).Everyhumanbeing,untilthemomentofredemp-
tion, is under the domain of darkness and the dominion of sin.The
unbelieveriswhollycorruptedbythebondageofhisfallencondition
andutterlyunabletofreehimselffromit.
Not surprisingly, the very notion of such absolute enslavement
(adoctrinecommonlyknownastotaldepravityortotalinability
11
)
is repugnant to the fallen human heart. In fact, no doctrine is more
hated by unbelievers than this one, and even some Christians find it
sooffensivethattheyzealouslyattackit.
12
Thoughthedoctrineoftotal
depravity is often the most attacked and minimized of the doctrines
10.SeeJeremiah44:1517;John3:1921;Romans1:21;2Corinthians7:1;Titus1:15.
11.Itisimportanttonotethattotaldepravitydoesnotmeanthateverysinnerisascruelor
viciousasitispossibletobe.Obviously,thatisnotthecase.Noteverysinnerisamass
murdererorrapist.Infact,somesinnersseemtoberelativelygoodpeople,comparedtoothers.
ButtheBibleisclearabouttheextentofeverysinnersfallenness.Tereisnopartofthe
sinnersnatureorbeingthathasnotbeenentirelytaintedbysin.Tus,whenwespeakoftotal
depravity,wearespeakingofthefullextenttowhicheverysinnerhasbeencontaminatedby
theeectsofsin.Tatcontaminationdenesthesinnerasspirituallydead,totallyunableto
respondpositivelytospiritualtruth.
12.FormoreonthedoctrineoftotaldepravityseemychaptersTeSinnerNeitherVilling
norAble(pp.8198),inProclaimingaCross-Centered Theology(Vheaton,IL:Crossway,
2009);andMansRadicalCorruption(pp.12940),inJohnCalvin: A Heart for Devotion,
Doctrine, & Doxology(Orlando:ReformationTrust,2008).
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ofgrace,itisthemostdistinctlyChristiandoctrinebecauseitisfoun-
dationaltoarightunderstandingofthegospel(inwhichGodinitiates
everythingandreceivesalltheglory).Theneglectofthisdoctrinewithin
Americanevangelicalismhasresultedinallkindsoferrors,including
both the watered-down gospel and the seeker-driven pragmatism of
the church growth movement. But the Scripture is clear: unless the
Spirit of God gives spiritual life, all sinners are completely unable to
changetheirfallennatureortorescuethemselvesfromsinanddivine
judgment.Theycanneitherinitiatenoraccomplishanyaspectoftheir
redemption.Eventhesupposedgoodthingsthatunbelieversdoare
likefilthyragsbeforeaholyGod(Isa.64:6).Contrastthatwithevery
otherreligioussystem,inwhichpeoplearetoldthatthroughtheirown
effortstheycanachievesomelevelofrighteousness,therebycontribut-
ingtotheirsalvation.Nothingcouldbefurtherfromthetruth.
Oneofthedominantfeaturesofuniversalhumanfallennessisthe
sinners deception about his true condition. Motivated by pride, the
depraved mind thinks itself much better than it really is. But Gods
Vordcutsthroughthatdeceptionlikeasharpsword,diagnosingsin-
ful men as incurably sick, rebellious by nature, and incapable of any
spiritualgood.
Asslavestosin,allunbelieversarehostiletowardGodandunable
topleaseIiminanyrespect.
13
Theirtotalinabilityisunderscoredby
thefactthattheyarenotjustboundtosin;theyarealsoblindedbysin
anddeadinit.Theyaredarkenedintheirunderstanding(Eph.4:18)
andcannotcomprehendspiritualtruthbecausethegodofthisworld
13.SeeJeremiah13:23;Romans8:78;14:23;Iebrews11:6.Alongtheselines,the
VestminsterConfessionofFaith(chap.9,,3)states,Man,byhisfallintoastateofsin,hath
whollylostallabilityofwilltoanyspiritualgoodaccompanyingsalvation;soasanaturalman,
beingaltogetheraversefromthatgood,anddeadinsin,isnotable,byhisownstrength,to
converthimself,ortopreparehimselfthereunto.
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[Satan]hasblindedthemindsoftheunbelievingsothattheymight
not see the light of the gospel of the glory of Christ (2 Cor. 4:4).
14
Furthermore,unbelieversaredeadin[their]trespassesandsins(Eph.
2:1),deadin[their]transgressions(Col.2:13),deadevenwhile[they
live](1Tim.5:6).Inthesamewaythatablindmancannotgivehim-
self sight or a dead man raise himself to life, so the sinner is totally
unable to impart to himself either spiritual understanding or eternal
life.LikeLazaruslyingmotionlessinthetomb,theunredeemedsoul
remains lifeless until the voice of God commands it,Come forth:
NotingtheparallelsbetweentheraisingofLazarusandthemiracleof
salvation,CharlesSpurgeonobserved:
[T]heraisingofLazarusstandsattheheadofthewonderfulseriesof
miracleswithwhichourLordastonishedandinstructedthepeople.
YetIamnotinerrorwhenIassertthatitisatypeofwhattheLord
Jesusisconstantlydoingatthishourintherealmofmindandspirit.
Didheraisethenaturallydead.Sodoeshestillraisethespiritually
dead: Did he bring back a body from corruption. So does he still
delivermenfromloathsomesins:
15
14.Cf.John8:4344;1Cor.2:14.Satanistherulerofthiswickedworldsystem( John12:31;
2Cor.4:4;Eph.2:2)andthefatherofallthesonsofdisobedience(Eph.5:6;cf.Matt.
13:38;1John3:10).Knownasamurdererfromthebeginning( John8:44),thefatherof
lies( John8:44),theevilone( John17:15;1John5:19;cf.Matt.13:19),andthesonof
perdition/sonofdestruction( John17:12;2Tess.2:3),heprowlsaroundlikearoaring
lion,seekingsomeonetodevour(1Ieter5:8).Toughthedevilappearsasanangeloflight
(2Cor.11:14),claimingtooersatisfactioninexchangeforcompliancetohisdemands(see
Matthew4:810),histemptationsarenothingmorethaneryarrowsofspiritualdestruction
(Eph.6:16;cf.1John2:1517).
15.CharlesSpurgeon,UnbindingLazarus,sermonno.1776,MetropolitanTabernaclePulpit
(Iasadena,TX:IilgrimIress,1985),30:219.
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The story of Lazarus not only demonstrates Christs divine
power over death (both physical and spiritual); it also illustrates the
conversetheologicaltruthnamely,thatthedeadcannotraisethem-
selves. Apart from Christs miraculous intervention, Lazaruss body
would have remained lifeless in the tomb. All of humanity is a race
ofLazaruses.
16
UntilGodmiraculouslyintervenes,theyremainspiri-
tually dead, helplessly enslaved to the power and corruption of sin,
having no hope and without God in the world (Eph. 2:12). Or as
Spurgeon said it,Through the fall, and through our own sin, the
natureofmanhasbecomesodebased,sodepraved,andcorrupt,thatit
isimpossibleforhimtocometoChristwithouttheassistanceofGod
theIolySpirit. . . .[Mans]natureissocorruptthathehasneitherthe
willnorthepowertocometoChristunlessdrawnbytheSpirit.
17
Tomakemattersworse,theBibleteachesthatunbelieverswhole-
heartedly love their sin. They are not only utterly unable to free
themselves from its corruption; they are also obstinately unwilling to
do so.As Jesus told the religious leaders of Iis day,You search the
Scriptures because you think that in them you have eternal life; it is
thesethattestifyaboutMe;andyouareunwillingtocometoMesothat
youmayhavelife( John5:3940,emphasisadded).Iavinginherited
afallennaturefromAdam,sinfulhumanbeingsarebynaturechildren
of wrath (Eph. 2:3), characterized by hard hearts, depraved minds,
16.Onthispoint,authorDuaneEdwardSpencernoted,JustasLazaruswouldneverhave
heardthevoiceofJesus,norwouldhehaveevercometoJesus,withoutrstbeinggivenlifeby
ourLord,soallmendeadintrespassesandsinsmustrstbegivenlifebyGodbeforetheycan
cometoChrist.Sincedeadmencannotwilltoreceivelife,butcanberaisedfromthedeadonly
bythepowerofGod,sothenaturalmancannotofhisown(mythical)freewillwilltohave
eternallife(cf.John10:2628)(Spencer,Tulip: The Five Points of Calvinism in the Light of
Scripture[GrandRapids:Baker],28).
17.CharlesSpurgeon,IumanInability,NewParkStreetPulpit,4vols.(London:Alabasterand
Iassmore,1859),4:138.
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defiledconsciences,andpridefulactionsthatarehostiletowardGod.
18
AstheLordexplainedtoIisfollowers,Thatwhichproceedsoutof
theman,thatiswhatdefilestheman.Forfromwithin,outoftheheart
ofmen,proceedtheevilthoughts,fornications,thefts,murders,adul-
teries,deedsofcovetingandwickedness,aswellasdeceit,sensuality,
envy,slander,prideandfoolishness.Alltheseevilthingsproceedfrom
withinanddefiletheman(Mark7:2023).
The apostle Iaul similarly described the unbelievers condition
inRomans3:1012,emphasizingthesinnersunwillingnesstocome
toGod:
Tere is none righteous, no, not one;
Tere is none who understands;
Tere is none who seeks afer God.
Tey have all gone out of the way;
Tey have together become unproftable;
Tere is none who does good, no, not one. (nkjv)
Rather than pursuing God and Iis righteousness, unredeemed
sinnersgladlyexchangethetruthofGodforalie(Rom.1:25),having
given themselves over to sensuality for the practice of every kind of
impuritywithgreediness(Eph.4:19).Theyareloversofself,loversof
money,[and]loversofpleasureratherthanloversofGod(2Tim.3:2,
4),perpetuallyseekingtoindulgethedesiresoftheirflesh.Moreover,
theyareunderthecontrolanddominionofSatan,asMartinLuther
explainedinhistreatiseOntheBondageoftheWill:
18.Regardingmanssinnature,seeIsalm51:5;Romans3:23;5:12,1517;1Corinthians
15:21.Regardingthecorruptingeectsofsin,seeIsalm143:2;Jeremiah17:9;Romans1:28;
5:10;8:7;Ephesians2:13;4:18;Titus1:15;3:13.
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Satanistheprinceoftheworld,and,accordingtothetestimoniesof
Christand Iaul,rules inthe willsand minds of thosemen who are
hiscaptivesandservants. . . .[It]isplainlyprovedbyscripturesnei-
therambiguousnorobscurethatSatan,isbyfarthemostpowerful
andcraftyprinceofthisworld;(asIsaidbefore,)underthereigning
powerofwhom,thehumanwill,beingnolongerfreenorinitsown
power,buttheservantofsinandofSatan,canwillnothingbutthat
whichitsprincewills.Andhewillnotpermitittowillanythinggood:
though,evenifSatandidnotreignoverit,sinitself,ofwhichmanis
theslave,wouldsufficientlyhardenittopreventitfromwillinggood.
19
Of course, those under Satans dominion will share his same
demise of eternal destruction.Though sin promises satisfaction and
lifetoitsslaves,itsrewardisinactualitytheexactoppositemiseryin
thislifeandcondemnationinthenext.
20
Theastonishingrealityisthatevenifthesinnercouldchangethe
condition of his heartwhich Scripture teaches is impossible ( Jer.
13:23)nounbelieverwouldeverwilltodoso.Lefttohisownnat-
ural reason and volition, the unredeemed sinner will always choose
slavery to sin over obedience to God. Until the Lord intervenes, the
sinnerisneitherablenorwillingtoabandonhissinandserveGodin
righteousness.Bothhiswillandhisreasonareutterlycorrupt.Luther
makesthepointthroughaseriesofrhetoricalquestions:
Vhatthencan[asinners]reasonproposethatisright,whoisthus
blind and ignorant. Vhat can the will choose that is good, which
19.MartinLuther,OntheBondageoftheWill,trans.IenryCole(London:T.Bensley,1823),
293,295.Cf.Gal.4:8;Eph.2:2.
20.Cf.Ezek.18:4;Matt.5:29;Rom.6:23;8:13;Gal.6:8;James1:15;Rev.20:1015.
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is thus evil and impotent. Nay, what can the will pursue, where the
reason can propose nothing, but the darkness of its own blindness
andignorance.Andwherethereasonisthuserroneous,andthewill
averse, what can the [unbelieving] man either do or attempt, that is
good:
21
Theanswer,ofcourse,isnothing.Thecontaminatedmindandcor-
ruptedwilloftheunconvertedheartareonlycapableofchoosingsin.
Theunredeemedsoulthereforeiscompulsivelyboundtotheserviceof
sin,andcannotwillanythinggood.
22
Apartfromdivineintervention,
the slave of sin remains in an utterly helpless and hopeless situation.
Ieisnotonlypowerlesstofreehimself,buthewearshischainswith
willingeagerness.
21.Luther,OntheBondageoftheWill,320.
22.Ibid.,125.Inthissection,LutherisshowingthefallacyofErasmussuseofthetermfree
will.Intheprocess,Lutherevidenceshisownunderstandingoftotaldepravity.
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nine
Saved from Sin,
Slaved by Grace
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I
t is from slavery to sin that God saves Iis elect, rescuing them
fromthedomainofdarknessandtransferringthemasIisown
slavesintothekingdomofIisSon(Col.1:13).Vhenweloved
nothing but ourselves and our sin, God first loved us, such that we
mightrespondtoIiminfaith.
1
AstheapostleJohnexplains,Inthis
islove,notthatwelovedGod,butthatIelovedusandsentIisSon
tobethepropitiationforoursins. . . .VeloveIimbecauseIefirst
lovedus(1John4:10,19w;v).Insavingusfromslaverytosin,God
initiatedandaccomplishedeverything.VereitnotforIispurposeful
intervention,wewouldstillbehelplesslyinbondagetosin.
ItisimportanttonotethatinRomantimes,slavesdidnotchoose
their masters; rather, masters chose their slaves. This point is made
abundantlyclearbydescriptionsoftheancientRomanslavemarket,
where slaves were entirely subject to the opinions and decisions of
potentialbuyers.
2
AsFrancisLyallexplains,
Asslaveswerethings,merecommercialassets,theymightbebought
1.IassagessuchasJohn4:10;Acts11:1718;Ephesians2:8;Ihilippians1:29;2Ieter1:1;
2Timothy2:25;andTitus3:5indicatethatasaving,repentantfaithisthegiftofGod,notthe
productofmanseort.
2.KeithBradleyexplainsthat,withoutanysayinthematter,slavesseemforthemostpartto
haveenduredtheproceedingsinsilence(SlaveryandSocietyatRome[CambridgeUniversity
Iress,1994],56).
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andsoldortheirownershipotherwisetransferredwithoutanysayon
theirpart.Thetransferofaslavewasatechnicalmatter,butitwould
often be occasioned by a purchase. It is interesting therefore to find
two instances of such imagery in 1 Corinthians, a letter addressed
to the church in a city that housed an important slave market. In
1 Corinthians 6:20 and 7:23 we learn that we arebought with a
price. . . .[Significantly,]inaquestionofslaveandpurchase,thewill
oftheslavewastotallyunimportant.
3
In the Roman slave market, decisions regarding the slaves future
rested solely in the hands of the purchaser, not the one being sold.
Similarly, the Bible teaches that God has chosen Iis slaves by Iis
ownsovereign,independent,electingchoice.Infact,Ieelectedthem
tobeIisslavesbeforetheywereborn,andevenbeforetheworldwas
created.
4
AsthosechosenbyGod,believerswerepurchasedwith[Christs]
ownblood(Acts20:28),
5
predestinedtobefreedfromslaverytosin
andusheredintothehouseholdofGod.
6
Iepursueduseventhough
we did not seek Iim, drawing us to Iimself and snatching us from
the clutches and condemnation of sin. Like Iaul, we werelaid hold
of by Christ Jesus (Ihil. 3:12), becoming Iis willing captives, Iis
AcademieBooks,1984),3839.Additionally,MurrayJ.Iarrisdrawsaconnectionbetween
1Corinthians6:20and7:23andtheOldTestamentconceptofGodsredemption-acquisition
ofthepeopleofIsraelaftertheirEgyptianbondage(e.g.,Exod.6:6;Is.74:2)tobecomehis
treasuredpossession(Exod.19:56;Deut.26:18;Mal.3:17)(SlaveofChrist[Downers
Grove,IL:IntervarsityIress,1999],122).
4.Cf.Rom.9:11;Eph.1:4;2Tess.2:13;2Tim.1:9;Titus1:2.
5.Seealso1Ieter1:1819;Rev.5:9;14:4.
6.Cf.Gal.6:10;Eph.2:19;Ieb.3:6;1Ieter2:5;4:17.
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joyfulprisoners,andpartofthepeopleforIisownpossession.
7
Ve
arethosewhobelongtoIim,notbecausewechoseIimbutbecause
Iechoseus.
But unlike the Roman slave marketwhere slaves were selected
based on their positive qualities, like strength, health, and physical
appearanceGod chose Iis slaves with the full knowledge of their
weaknesses and failures. Vewere not many wise according to the
flesh,notmanymighty,notmanynoble;butGodhaschosenthefool-
ish things of the world to shame the wise, and God has chosen the
weakthingsoftheworldtoshamethethingswhicharestrong(1Cor.
1:2627).Indeed,Iemercifullyelectedustosalvationinspiteofour-
selves, saving usnot because of any inherent goodness in usbut
accordingtoIisowneternalpurposesandforthesakeofIisglory.
TheNewTestamentisrepletewithexamplesofGodselectingand
initiating work in salvation. In John 15:16, Jesus told Iis disciples,
YoudidnotchooseMebutIchoseyou,andappointedyouthatyou
would go and bear fruit, and that your fruit would remain, so that
whatever you ask of the Father in My name Ie may give to you. In
Acts2:39,Ieteremphasizedthatthepromiseofsalvationextendedto
asmanyastheLordourGodwillcalltoIimself.Acts13:48reports
that, in response to Iauls missionary work among the Gentiles,as
manyashadbeenappointedtoeternallifebelieved.Acouplechap-
terslater,welearnthatLydiabelievedonlyaftertheLordopenedher
hearttorespondtothethingsspokenbyIaul(Acts16:14).Ineach
instance,itwasGodwhodidtheworkofchoosing,calling,appointing,
7.Cf.Rom.16:7;2Cor.2:14;Eph.3:1;Col.4:10;2Tim.1:8;Titus2:14;Ihilem.1,9,23;
and1Ieter2:9.TetermfellowprisonerinRomans16:7,Colossians4:10,andIhilemon23
isliterallyfellowprisonerofwar.ItislikelythatIaulwasusingthisinagurativesense,to
includehimselfandthesemenasfellowcaptivesinChristsservice(cf.Iarris,SlaveofChrist,
117).
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andopeningtheheart.Suchisstillthecasewheneverasoulissaved,
forthenewbirthalwayscomes,notbythewillofthefleshnorofthe
willofman,butofGod( John1:13).
Gods will in salvation is singular, dependent on nothing other
thanIisuninfluenced,free,electingchoice.Therefore,theIolySpirit
workswhereIewills,theSongiveslifetowhomeverIewishes,and
unless the Father draws them, unbelievers cannot come to Christ.
8
Vhen we were bound in our sins, the Son set us free ( John 8:36).
Vhenwewereblindedbyunbelief,Godshoneinourheartstogive
theLightoftheknowledgeofthegloryofGodinthefaceofChrist
(2Cor.4:6).Vhenweweredeadinourtrespassesandsins,Iemade
usalivetogetherwithChrist(Eph.2:5).Ieistheonewhoinitiated
every aspect of the work of salvation in our hearts, such that we can
takenocreditforanythinginoursalvation.
9
AlltheglorygoestoIim.
In salvation, the triune God sovereignly acts upon those whom
Iewillstorescue,impartinglifetodeadheartsandsighttodarkened
minds.Salvation,then,doesnotdependonthemanwhowillsorthe
manwhoruns,butonGodwhohasmercy(Rom.9:16).Justaswe
didnotchoosetobeborninthephysicalsense,sowedidnotchoose
tobebornfromabove( John3:38).YouandIbelievedthegospel,not
becausewewerewiserormorerighteousthananyoneelsebutbecause
Godgraciouslyintervened,openingourheartstoheedIisVordand
believe.Thereisnoroomforsubtleprideonourpart,onlygratitude;
GodssoleworkintheredemptionofsinnersmeansthatIereceives
allofthepraise.
Of course, the doctrine of sovereign election does not negate or
8.John3:7;5:21;6:44,65;cf.Matt.11:27.
9.Cf.Ihil.1:6and1Cor.1:2931.
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contradict the responsibility of the sinner to turn from sin and trust
Christ as Savior and Lord.
10
The gospel calls all men to faith and
repentance.Butaswehaveseen,thesinfulhearthatesGodand,given
the choice, will always choose sin. Thankfully, Gods sovereign grace
includesnotonlythegiftofsalvationbutalsotherepentantfaithneces-
saryforreceivingthatgift.
11
Thus,whilesinnersarewhollyresponsible
forrejectingthegospel,Godalonedeservesthecreditforthesalvation
ofbelievershavinginitiated,accomplished,andprovidedeverything,
includingthemeansbywhichbelieversareabletorespondtothegos-
pel.AsRichardBaxtersovividlyexpressed,Sothen,letDeservedbe
written on the floor of hell but on the door of heaven and life, The
FreeGift.
12
TheapostleIaulrepeatedlyunderscoredtherealityofdivinepre-
destinationinhisepistles,notingbothGodselectingchoiceandIis
effectual call.
13
Ie encouraged the Thessalonians, for example, with
thesewords:ButweshouldalwaysgivethankstoGodforyou,breth-
renbelovedbytheLord,becauseGodhaschosenyoufromthebeginning
forsalvationthroughsanctificationbytheSpiritandfaithinthetruth.It
wasforthisHecalledyouthroughourgospel,thatyoumaygaintheglory
ofourLordJesusChrist(2Thess.2:1314,emphasisadded).
In his letters toTimothy andTitus, the apostle even cited Gods
electing work as an incentive for his own endurance. Ie said to
Timothy,I endure all things for the sake of those who are chosen
(2Tim. 2:10) and similarly explained toTitus that he was a slave of
10.Cf.Ezek.18:23,32;33:11;John3:18,19,36;5:40;2Tess.2:1012;Rev.22:17.
11.Bothfaith(Eph.2:8)andrepentance(2Tim.2:25)arethegiftofGod.
12.RichardBaxter,TheSaints Everlasting Rest,citedinJohnMacArthur,TheGloryofHeaven
(Vheaton,IL:Crossway,1996),171.
13.Cf.Rom.8:2930,33;Eph.1:311;Col.3:12;1Tess.1:4.
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God and an apostle of Christfor the faith of those chosen of God
(Titus1:1).IaulalsoincludedhimselfinthecompanyofGodselect,
noting that Godhas saved us and called us with a holy calling, not
accordingtoourworks,butaccordingtoIisownpurposeandgrace
whichwasgrantedusinChristJesusfromalleternity(2Tim.1:9).
IaulwasnotaloneinhisunderstandingofGodselectingworkin
salvation. Other New Testament writers highlighted these very same
realities. The author of Iebrews explained that Christ died so that
those who have been called may receive the promise of the eternal
inheritance (9:15). James noted that our salvation resulted fromthe
exerciseofIiswillwhenIebroughtusforthbythewordoftruth
( James1:18).Ieterwrotehisfirstepistletothose . . .whoarechosen
according to the foreknowledge of God the Father, by the sanctifying
workoftheSpirit,toobeyJesusChristandbesprinkledwithIisblood
(1Ieter1:12).
14
Johnreferredtoaladyaschosen(2John1:13).And
Jude, similarly, opened his letter with these words:To those who are
thecalled,belovedinGodtheFather,andkeptforJesusChrist(v.1).
The resounding chorus of Scripture reiterates this inescapable
conclusion:GodistheonewhochoosestohavemercyonwhomIe
desires(Rom.9:18).Ieinitiatesandaccomplishestheworkofsalva-
tion for those whom Ie predestined in eternity past. Ie calls them
toIimself,grantingthemfaithandrepentance,andredeemingthem
fromtheirslaverytosin.Consequently,believersarerightlydesignated
asthe elect, whom Ie chose (Mark 13:20), for we could not have
lovedIimunlessIefirstlovedus.
14.Tewordforeknowledgedoesnotrefertoamereawarenessofwhatwillhappeninthe
future,butapredeterminationofwhatwillhappen.Itspeaksofplanning,notsimplyobserving
(cf.Jer.1:5;Acts2:23).Inthiscontext,itindicatesthatGodpre-thoughtandpredestinedeach
ChristiansrelationshipwithIim.
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Bought with a Price
ButhowdoesGodrescuethoseslavesofsinwhomIehaschosenfor
Iimself.TheNewTestamentanswersthisquestionwiththedoctrine
ofredemptionaconceptthatagainborrowsfromtheimageryofboth
theRomanslavemarketandIsraelsexodusfromslaveryinEgypt.
Scripture uses two Greek words to convey the truth of redemp-
tion.
15
The first is agoraz, which, along with its related compound
exagoraz,meanstobuyortopurchase.Thewordderivesfromagora,
meaningmarketplace,andspeaksofbuyingortrading,andespecially
ofpurchasingaslavewithaviewtohisfreedom.
16
Usedfiguratively,
itsmeaningwasbasedontheanalogyofreligiouslawwhichinreality
bestowedfreedomonaslavepurchasedbyadivinity.
17
Fromatheo-
logicalperspective,itreferstothespiritualpurchaseofredemption,in
whichapricewaspaidtobuysinnersoutoftheirslavery.Thus,inthe
NewTestament,Christissaidtohavepurchasedhisdisciples[hav-
ing]madethem,asitwere,hisprivateproperty. . . .Ieisalsosaidto
haveboughtthemforGodbysheddinghisblood.
18
15.TheEvangelicalDictionaryofTheology(EDT)explainsthatredemptionisconveyedinthe
NewTestamentbytheagorazoandlyowordgroups.Tesetermshaveinmindthecontextofa
marketplacetransactionwithreferencetothepurchaseofgoodsorthereleasingofslaves.In
usingthesewords,NewTestamentwriterssoughttorepresentJesussavingactivityinterms
thatconveydeliverancefrombondage.Mostofthesewordsinferdeliverancefromcaptivityby
meansofaransompricepaid(R.DavidRightmire,Redeem,Redemption,inEDT,Valter
A.Elwell,ed.[GrandRapids:Baker,1996],66465).
16.V.E.Vine,commentingonexagorazinExpositoryDictionaryofNewTestamentWords
(OldTappan,NJ:FlemingI.RevellCompany,1966),263.
17.VilliamF.ArndtandF.VilburGingrich,commentingonagorazinAGreek-English
Lexicon of the New Testament(Chicago:ChicagoUniversityIress,1969),12.
18.CarlLudwigVilibaldGrimm,commentingonagoraz,inGreek-English Lexicon of the
New Testament,trans.JosephIenryTayer(GrandRapids:7ondervan,1970),8.Cf.John
17:910;1Cor.6:20;Gal.3:13;Rev.5:9;14:34.
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The other Greek term for redemption is lytro (and its related
forms),referringspecificallytotheransommoney[paid]forthemanu-
missionofslaves.
19
Forthosesoldintobondagetosin(Rom.7:14),a
categorythatincludesallofAdamsfallendescendants,redemptionis
theonlymeansofrescuefromsinsdamningmastery.Onlythosewho
havebeenboughtwithaprice,beingransomedthroughChristssub-
stitutionarydeathonthecross,
20
canrejoiceinknowingthattheyhave
beenfullyforgiven.ByGodsgrace,onaccountofChristsatoningsac-
rifice,theyhavebeenfreedfromsin,Satan,anddeath.
21
Astheauthor
ofIebrewsexplains,theSonofGodcamesothatthroughdeathIe
mightrenderpowerlesshimwhohadthepowerofdeath,thatis,the
devil,andmightfreethosewhothroughfearofdeathweresubjectto
slaveryalltheirlives(2:1415).
The glorious theme of redemptionthat believers were pur-
chasedbyourLordthroughIisdeathechoesthroughouttheNew
Testament.
22
But unlike the slaves of Roman times, we were not
redeemed with perishable things like silver or gold from [our] futile
wayoflife(1Ieter1:18),norwereweredeemedthroughthebloodof
19.ArndtandGingrich,commentingoninAGreek-English Lexicon of the New
Testament,483.
20.Cf.Matt.20:28;Mark10:45;1Cor.6:20;7:23;2Cor.5:21;Col.2:14;1Tim.2:6.
21.Vemustbecarefulnottopresstheransommetaphortoofar,asiftoconcludethatChrist
paidsomesortofransomtosinortoSataninordertofreetheslavesofsin.Christdiedfor
God,suchthatIissubstitutionarydeathappeasedGodswrathandsatisedGodsjustice,
therebymakingfullatonementforthesinsofthoseforwhomIedied.F.Bchsel,
commentingon,inTheologicalWordbookoftheNewTestament,editedbyGerhard
Kittel,andtranslatedandeditedbyGeoreyV.Bromiley(GrandRapids:Eerdmans,1967)
(IV,344),observesthatthereisnodoubtbutthatGodistherecipientoftheransom.Jesus
servesGodwhenIedies,andGodinexorablydemandssueringfromIisSon.Godsmites
Iim.AllpossibilitythatSatanmightreceivetheransomisthusruledout. . . .[Sinnersmust]
beliberatedfromindebtednesstoGod.
22.E.g.,Rom.3:24;Eph.1:7;Col.1:14.
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goatsandcalves(Ieb.9:12).Rather,ourredemptionisJesusChrist
Iimself,
23
whoindeathgaveIimselfforustoredeemusfromevery
lawlessdeed,andtopurifyforIimselfapeopleforIisownposses-
sion,zealousforgooddeeds(Titus2:14).Now,asIispossession,we
whowereformerlyslavestosinareslavesofanewLordandMaster.
OurredemptioninChristresultsinbothfreedomfromsinandfor-
givenessforsin.Notonlyareweliberatedfrombondagetoourformer
master;wearealsoexemptfromsinsdeadlyconsequencesnamely,the
eternalwrathofGod.AsIaulexclaimedinRomans8:12,Therefore
thereisnownocondemnationforthosewhoareinChristJesus.Forthe
lawoftheSpiritoflifeinChristJesushassetyoufreefromthelawofsin
andofdeath.BecauseweareinIim,allofoursinspast,present,and
futurehavebeenforgiven[us]forIisnamessake(1John2:12).
24
Gods gift of redemption brings salvation from both sins oppression
and sins consequencesand one day from its very existence. Ience,
23.1Cor.1:30;cf.Matt.26:28.
24.Cf.Eph.4:32;Col.2:13.Toughwearenolongerundersinspower(Rom.6:1419),the
realityisthat,becausethenewcreationisincarceratedinunredeemedhumanesh,wewillstill
strugglewithsininthislife(Rom.7:2124;1John1:8)untilthefullredemptionofthebody
(Rom.8:1823).TeredemptiveworkthatChristdoesatsalvationneverneedstobe
repeatedatonementandjusticationarecompleteatthatpoint.Yet,allwhohavebeen
cleansedbyGodsgraciousjusticationneedconstantwashingintheexperientialsenseasthey
battlesinintheeshandgrowinsanctication.AstheLordtoldIeter,Iewhohasbathed
needsonlytowashhisfeet,butiscompletelyclean( John13:10).Tus,wearecalledonto
regularlyconfessoursins(1John1:9),askingfortheforgivenessofdailycleansingthat
restoresspiritualintimacyandusefulnesstotheirmaximumlevels(cf.Matt.6:12,1415).By
beingquicktoconfessandturnfromsin,believerscanbaskintheprofoundspiritualblessings
ofboththeredemptionfromsinandfellowshipwithGodtheyenjoythroughChrist(1John
1:3;cf.Ieb.10:19),whileawaitingfullredemptionfromsinspresenceinglory.
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wenolongerneedtofearourformermaster;neithershouldwefearthe
wrathofGod.
25
ChristdefeatedsinandSatanatthecross,andIealso
bore the full punishment of Gods wrath for all who believe in Iim.
Iisdeathhassetusfreefromsin,condemnation,andfear.
26
Yet,wemustnotthinkthatourredemptionhassomehowgivenus
alicensetosin.Infact,justtheoppositeistrue.
27
Vhenwewereslaves
tosin,wewerefreeinregardtorighteousness(Rom.6:20).Butnow
thatwehavebeenboughtwithaprice,weareslavesofrighteousness
(v.18),havingbeenfreedfromsinandenslavedtoGod(v.22).
28
Ve
havebeensetfreefromsin,whichmeanswearenowfreetoobey,tolive
righteously,andtopursueholiness.VeareslavesofChrist,buthere
isthewonderfulandverystrikingthing:TobeaslaveofJesusChristis
truefreedom.
29
MurrayIarrishasobserved:
OneoftheclassicChristianparadoxesisthatfreedomleadstoslavery
andslaveryleadstofreedom.Assoonaspeoplearesetfreethrough
Christ from slavery to sin, they enter a new, permanent slavery to
Christ. Indeed, the one slavery is terminated precisely in order to
allow the other slavery to begin. Vhile that emancipation happens
25.Cf.1Cor.15:5657;1John4:1718.
26.Cf.John8:3436;Rom.8:15,3334;Ieb.2:1415.
27.Cf.Rom.6:12,15.F.BchseldescribestheChristlikeethicthataccompaniesthesaving
faithoftheredeemed:ToaccepttheforgivenessofJesusistoacceptthegiftofIimwhoin
willingobediencemadeofIiswholeexistence,ofIislifeanddeath,anoeringtoGod,so
thatthosewhoacceptthisforgivenessarenotleftatrestuntiltheyrenderthesameobedience
toGod(s.v.,inTheologicalDictionaryoftheNewTestament[unabridged],4:348).
28.CommentingonRomans6:18,DouglasMoowrote,Tepassiveverbhere(asinvv.17and
22)drawsattentionagaintotheinitiativeofGod(TheWycliffeExegeticalCommentary,
Romans 18[Chicago:MoodyIress,1991],419).
29.JamesMontgomeryBoice,Romans,4vols.(GrandRapids:Baker,1991),2:690.
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individually,thepersonswhoarefreedarenotsimplyisolatedslaves
of Christ.They form a worldwide community offellow-slaves, all
belonging to the one Master who purchased their freedom and all
committedtoobeyingandpleasinghim.
30
Unlikesin,ChrististheperfectMasterapointwehavealready
discussed in detail. But the contrast cannot be overstated, because
it could not be any starker. Sin is the cruelest and most unjust of all
masters;Christisthemostlovingandmerciful.Sinsburdenisheavy
andloathsome;ChristsyokeiseasyandIisburdenislight(Matt.
11:30).Sintrapsitsslavesindarknessanddeath;Christbringslight
andlifetoallthosewhohavebeenmade...alivetogetherwithIim
(Col.2:13).Sindiverts,deceives,anddestroys;Christistheway,and
the truth, and the life ( John 14:6). Insofar as slavery to sin consists
ofeverythinghateful,harmful,dreadful,anddespicable,soslaveryto
Christentailseverythinggood,glorious,joyous,andright.
ToserveGodundergraceisaliberatingexperience,asdifferentascan
befromslaverytosin.Andnotonlyisthereagreatdifferenceincharac-
terbetweenthetwoformsofservice;thereisagreatdifferencebetween
theendstowhichtheylead.Sinpayswagestoitsservants,thewages
beingdeath.Goddoesnotpayhisservantsmerewages:hegivesthem
something better and much more generous. In his grace he gives life
eternalasafreegiftthatlifeeternalwhichistheirsbyunionwith
Christ.
31
31.F.F.Bruce,Romans,TyndaleNewTestamentCommentary(repr.,GrandRapids:Eerdmans,
2002),133.
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Freedom in Christ, then, is not freedom to sin but freedom from
sinfreedomtoliveasGodintends,intruthandholiness(cf.1Ieter
1:16).The freedom of the Christian is not freedom to do what he
orshewantsbutfreedomtoobeyGodwillingly,joyfully,naturally.
32
Afterall,forbelievers,sinwillnomorebetheirlord,becauseanother
lordhastakenpossessionofthem,namely,Christ.
33
Asonecommen-
tator explains,[F]reedom in Christ is not an invitation to splendid
self-centeredness.ThefreedinChristhavebecomeslavestorighteous-
ness.Theyarenotaimless,purposeless.Theyhavebeenfreedfromsin
inorderthattheymaygivethemselveswhollytoworthwhilecauses. . . .
Those set free do not wander in a moral vacuum. They are slaves to
righteousness.
34
Truefreedombeginswhenslaverytosinends,andslav-
erytosinendsonlywhenwehavebecometheslavesofGod.Butaswe
willseeinthefollowingchapters,wearenotjusttheslavesofGod.Ve
arealsoIiscitizens,friends,andfamilymembers.Allofthisispossible
becauseIechoseusandcalledustoIimself,redeemingusfromour
slaverytosinandgrantinguseternallifethroughIisSon.
Inchapter7,welookedatthelifeandtheologyofJohnNewtona
man who understood both the terrors of enslavement to sin and the
joys of wholehearted obedience to Christ. As we noted, Newtons
graspofthisprofoundtruthisreflectedinthemanyhymnshewrote.
32.Moo,TheWycliffeExegeticalCommentary, Romans 18,415.Mooadded,Oneisneverfree
fromamaster,andthosenon-Christianswhothinktheyarefreeareunderanillusioncreated
andsustainedbySatan.Techoicewithwhichpeoplearefacedisnot,ShouldIretainmy
freedom,orgiveitupandsubmittoGod.butShouldIservesin,orshouldIserveGod.
33.C.E.B.Craneld,TheEpistletotheRomans,2vols.(Edinburgh:T&TClark,1975),
1:319.Onpage321,theauthorobservesthatIaulsuseoftheslaverymetaphordoesexpress
thetotalbelongingness,totalobligationandtotalaccountabilitywhichcharacterizethelife
undergrace,withavigourandvividnesswhichnootherimageseemsabletoequal.
34.LeonMorris,TheEpistletotheRomans, Pillar New Testament Commentary(GrandRapids:
Eerdmans,1998),264.
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| 143 |
Anotherfamoushymnwriter,acontemporaryofNewton,isCharles
Vesley.Aprolificpoet,Vesleywrotemorethansixthousandhymns,
manyofwhichwestillsingtoday.Thefourthverseofoneofhisbest-
known hymns,And Can It Be, summarizes the glorious reality of
Godsredemptionfromsin,alongwiththebelieverssubsequentduty
tofollowandobeyhisnewMaster.
Long my imprisoned spirit lay,
Fast bound in sin and natures night;
Tine eye difused a quickening ray
I woke, the dungeon famed with light;
My chains fell of, my heart was fee,
I rose, went forth, and followed Tee.
The hymn concludes with the resounding truth of the glorious
hopethatalltheredeemedshareinChrist.
No condemnation now I dread;
Jesus, and all in Him, is mine;
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown, through Christ my own.
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ten
From Slaves to Sons
(Part 1)
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| 147 |
W
e have already discussed the doctrines of grace in some
detailandnotedthewayinwhichScriptureusesslavelan-
guagetoillustratethosegloriousthemes.Thedoctrineof
totaldepravityisseeninthefactthatunbelieversareslavestosin.They
are both unwilling and unable to free themselves from sins mastery
overeveryareaoftheirlives.UnlessGodintervenes,theyarehopeless
andhelplesscaptivestosin,underthedomainofdarknessandheaded
foreternaldestruction.
ThedoctrineofsovereignelectionteachesthatGod,inIisinfinite
mercy, chose to save those sinners on whom Ie had set Iis love in
eternitypast.EvenwhenwewereatenmitywithIim,Godpursued
usdrawingustoIimselfbymeansofIisirresistiblegrace.Ieres-
cuedusfromsin,transformedourhearts,andtransferredusintothe
kingdomofIisSon.Thoughwewereonceslavestosin,wearenow
slaves to Christ and slaves to righteousness.A slave in Roman times
didnotchoosehismaster.Rather,themasteralwayschosetheslave.
Lefttoourownfallenreasoning,youandIwouldhaveneverchosen
God.ButaccordingtoIisgreatmercy,Iechoseusinitiatingand
accomplishingeverythingnecessaryforoursalvation.
The doctrine of particular redemption is also brought out by the
marketplace language of Scripture, where a business transaction
or ransom is pictured. Christs death on the cross actually pays the
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| 148 |
penaltyfortheelectsinner,redeeminghimfromsinandrescuinghim
fromGodswrath.InRomantimes,themasterpaidonlyfortheslaves
hewaspurchasing.Soalso,thesavingbenefitsofChristsredemptive
work are applied only to those whom God has chosen for Iimself.
Iavingbeenboughtwithaprice,thepreciousbloodofChrist,believ-
ersareIisownpossession.
Inallofthis,weasbelieverscantakenocredit.Vewerewholly
in bondage to sin when God intervened by Iis own sovereign will
and rescued us on the basis of Christs redeeming work. Not only
didGodsaveusfromsin,butIepromisestokeepusasIisown
completingtheworkIebeganinusatconversionuntilitculminates
in glorification.
1
This protective promise of God for Iis people,
knownastheperseveranceofthesaints(oralsotheeternalsecurityofthe
believer),guaranteesthatthosewhomIechoseineternitypastwill
besavedinthepresentandglorifiedinthefuture.AsIauloutlined
the process in Romans 8:30,these whom Ie predestined, Ie also
called;andthesewhomIecalled,Iealsojustified;andthesewhom
Ie justified, Ie also glorified. The slaves whom Ie has rescued
from sin and purchased for Iimself will remain in Iis household
forever.
It is this last point, our permanent placement in the household
of God, which we will examine in the upcoming pages. As we have
alreadyseen,whenGodrescuesunbelieversfromsin,Iemakesthem
Iisownslaves.Yet,Iedoesnotstopthere.Insalvation,theredeemed
becomenotonlyIisslavesbutalsoIisfriends( John15:1415),as
wellascitizensinIiskingdomand,mostnotably,adoptedchildrenin
Iisfamily.Believershavebeentransformedfromslavesofsinintothe
1.John6:39;10:2729;Ihil.1:6;Rom.8:3839.
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| 149 |
From Slaves to Sons (Part 1)
sonsanddaughtersofrighteousness.Asfourth-centurychurchfather
JohnChrysostommarveledmanycenturiesago:
First there is the freeing from sin, and then there is the making of
slaves of righteousness, which is better than any freedom. For God
hasdonethesameasifapersonwastotakeanorphanwhohadbeen
carriedawaybysavagesintotheirowncountry,andwasnotonlyto
freehimfromcaptivitybuttosetakindoffatheroverhimandraise
him to a very great dignity. This is what has happened in our case.
ForitwasnotjustthatGodfreedusfromouroldevils;Iealsoled
usintothelifeofangels.Ieopenedthewayforustoenjoythebest
life, handing us over to the safekeeping of righteousness and killing
ourformerevils,puttingtheoldmaninustodeathandbringingus
toeternallife.
2
A Father to the Fatherless
GeorgeMllerwasaroundthirtyyearsoldwhenheandhiswife,Mary,
began their ministry to the orphans in Bristol, England. George had
begunpastoringinBristolseveralyearsearlier(in1832),andnowhe
and Mary opened their own home to needy children. As biographer
ArthurT.Iiersonexplained,Mllerslovinghearthadbeendrawnout
towardpovertyandmiseryeverywhere,butespeciallyinthecaseofdes-
titutechildrenbereftofbothparents.
3
Theworkthatbeganwithaninitialthirtyorphansquicklyexpanded.
2.JohnChrysostom,HomiliesonRomans,11,quotedinGeraldBray,ed.,Romans, Ancient
Christian Commentary on Scripture(DownersGrove,IL:InterVarsity,1998),170.
3.ArthurTappanIierson,GeorgeMller of Bristol(London:JamesNisbet&Co.,1899),116.
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Slave
| 150 |
Otherhomeswerefurnished,andanadditionalonehundredorphans
were admitted. But the need was greater still. So in 1849, a separate
buildingwasconstructedthatcouldholdthreehundredorphans.By
1870,therewerefivelargebuildings,housingatotaloftwothousand
children. In a day when orphans comprised close to 60 percent of
Englandscriminalpopulation,
4
Mllersministrysavedthousandsof
youngpeoplefromlifeonthestreetsandinprison.Butmoreimpor-
tant,hisevangelisticemphasismeantthatmanyofthesesamechildren
believed the gospel and were saved from sin and its eternal conse-
quences.As his biographer explained, Mllersmain hope was to be
themeansofspiritualhealthtothesechildren.Nonetheless,hehad
thejoyofseeinghowGodusedthesehomesforthepromotionoftheir
physicalwelfarealso,and,incasesnotafew,fortheentirerenovation
oftheirweakanddiseasedbodies.
5
Inthiswork,GeorgeMllerwasmotivatednotonlyoutofcom-
passionfordestitutechildrenbutalsooutofadeep-seatedconviction
thatwasrootedinthedoctrinesofgrace.Iewasinhismid-twenties
whenhebegantoseriouslyexaminethoseprofoundbiblicalrealities
includingthetotaldepravityofmanandthesovereignelectionofGod
in salvation. At first, he adamantly rejected them. As he would later
recount,BeforethisperiodIhadbeenmuchopposedtothedoctrines
ofelection,particularredemption,andfinalperseveringgrace;somuch
sothat . . .Icalledelectionadevilishdoctrine.
6
4.BasedonthereportsofE.C.Tufnell,theinspectorofparochialunionschoolsin185354,
citedinLauraIeters,OrphanTexts(NewYork:ManchesterUniversityIress,2000),9.
5.Iierson,GeorgeMller of Bristol,226.
6.GeorgeMller,ANarrativeofSomeoftheLords Dealing with George Mller, Written by
Himself, Jehovah Magnified. Addresses by George Mller Complete and Unabridged,2vols.
(Muskegon,MI:DustandAshes,2003),1:46.
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But as the young Mller began to examine the Scriptures, his
understandingdramaticallychanged.Vhathadpreviouslyseemedto
himasdevilishdoctrine[s]soonbecameprecioustruths:
IwenttotheVord,readingtheNewTestamentfromthebeginning,
withaparticularreferencetothesetruths.Tomygreatastonishment
Ifoundthatthepassageswhichspeakdecidedlyforelectionandper-
severinggrace,wereaboutfourtimesasmanyasthosewhichspeak
apparently against these truths; and even those few, shortly after,
whenIhadexaminedandunderstoodthem,servedtoconfirmmein
theabovedoctrines.
7
In this way, George Mller came to believe that the Father chose us
before the foundation of the world, . . . that he also appointed all the
means by which [our redemption] was to be brought about, . . . that
the Son, to save us, had fulfilled the law [and] had borne the punish-
ment due to our sins,... [and] that the Holy Spirit alone can teach us
about our state by nature, show us the need of a Saviour, [and] enable
us to believe in Christ.
8
Having thoroughly investigated Gods Word,
He now wholeheartedly embraced the doctrines of total depravity,
sovereign election, irresistible grace, particular redemption, and the
perseverance of the saints.
Much of Mllers initial opposition to these doctrines stemmed
fromhismisconceptionthattheywoulddampenhisevangelisticzeal.
Tohissurprise,andgreatjoy,theyhadexactlytheoppositeeffect.As
aresult,hecouldsay:
7.Ibid.,1:46.
8.GeorgeMller,TheLifeofTrust(NewYork:TomasY.Crowell,1898),70.
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| 152 |
In the course of time . . . it pleased God then to show to me the
doctrinesofgraceinawayinwhichIhadnotseenthembefore.At
firstIhatedthem,IfthisweretrueIcoulddonothingatallinthe
conversionofsinners,asallwoulddependuponGodandthework-
ingofIisSpirit.ButwhenitpleasedGodtorevealthesetruthsto
me,andmyheartwasbroughttosuchastatethatIcouldsay,Iam
notonlycontentsimplytobeahammer,anaxe,orasaw,inGods
hands;butIshallcountitanhonortobetakenupandusedbyIim
inanyway;andifsinnersareconvertedthroughmyinstrumentality,
frommyinmostsoulIwillgiveIimalltheglory;theLordgaveme
toseefruit;theLordgavemetoseefruitinabundance;sinnerswere
convertedbyscores;andeversinceGodhasusedmeinonewayor
otherinIisservice.
9
Mllers understanding of these biblical and reformational doc-
trines further served to strengthen his personal walk with God.
Reflectingonhisownprogressivesanctification,henoted:
Astotheeffectwhichmybeliefinthesedoctrineshadonme,Iam
constrainedtostate,forGodsglory,thatthoughIamstillexceedingly
weak,andbynomeanssodeadtothelustsoftheflesh,andthelust
oftheeyes,andtheprideoflife,asImightandasIoughttobe,yet,
bythegraceofGod,IhavewalkedmorecloselywithIimsincethat
period.Mylifehasnotbeensovariable,andImaysaythatIhavelived
muchmoreforGodthanbefore.
10
9.Mller,Narrative,1:752.
10.Ibid.,1:46.
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| 153 |
FueledbyanewunderstandingofGodsgraceinsalvation,George
Mllerembarkedonapathofprofoundandsacrificialministry.Over
the course of his lifetime, he would oversee the care of one hundred
thousand orphans in nineteenth-century Englandproviding for
themandeducatingthemtothepointthathewasaccusedofelevating
poor children above their natural station in life. As a fervent prayer
warrior,heneversolicitedfundsforhisorphanhousesbutrathertook
all of his requests directly to the Lord. As an itinerant evangelist, a
workhebeganinearnestatageseventy,hetraveledmorethan200,000
arduousandslowmiles,preachingintheUnitedStates,Australia,India,
China, Japan, and dozens of other countries. In all of this, Mllers
heartwascaptivatedbyanindefatigabledesiretoserveandglorifyhis
Lord.Iavingbeenrescuedfromslaverytosin,hewasnowthewilling
slaveofJesusChrist.AsD.MartynLloyd-Jonesobserved,
AstatementwhichthegreatGeorgeMlleroncemadeabouthimself
seemstoillustratethisveryclearly.Iewriteslikethis:Therewasa
daywhenIdied,utterlydied,diedtoGeorgeMllerandhisopinions,
preferences,tastesandwill;diedtotheworld,itsapprovalorcensure;
died to the approval or blame of even my brethren and friends; and
since then I have studied only to show myself approved unto God.
Thatisastatementtobepondereddeeply.
11
Ofthistirelesslaborerforthesakeofthegospel,itwastouchingly
remarkedat[Mllers]funeralthathefirstconfessedtofeelingweak
and weary in his work that last night of his earthly sojourn.
12
The
11.D.MartynLloyd-Jones,StudiesintheSermonontheMount,2volumesin1(GrandRapids:
Eerdmans,1976),1:257.
12.Iierson,GeorgeMller of Bristol,290.
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| 154 |
nextmorning,sometimebeforesevenoclock,Godtookhimhometo
heaven. Iis last sermon, preached several months earlier, had appro-
priatelybeenfocusedonthehopeoffutureresurrection.Iistextwas
2Corinthians5:1,Forweknowthatiftheearthlytentwhichisour
houseistorndown,wehaveabuildingfromGod,ahousenotmade
withhands,eternalintheheavens.Armedwiththecertaintyofthat
hope and confident in Gods sovereign grace, George Mller entered
hiseternalrestonMarch10,1898.
From a theological perspective, George Mller is noteworthy, not
onlyforhiscommitmenttothedoctrinesofgracebutalsofortheway
thosedoctrinesmotivatedhimtopray,evangelize,andcareforothers.
IeunderstoodthathewasaslaveofChrist.Andhewasfaithfultolive
thatout.
ButMllersministryalsoserves,inasmallway,asanillustrationof
anothergreatspiritualreality.Iiscompassionfordestitutechildrenpic-
turesthekindnessandlovethatGodshowersonthosewhomIesaves.
ThechildrenwhomMllerrescuedfromthestreetsofEnglandhadno
provision, no protection, and no future beyond a life of hardship and
crime.Yethebroughtthemunderhiscareandbecametothemasecond
fathereventhoughtheycouldoffernothinginreturn.Soalso,Godres-
cuessinnersfromtheoppressionandmiseryofsin.Ieexchangestheir
filthy rags for robes of righteousness, welcomes them into Iis house,
invitesthemtositatIistable,andpromisesthemagloriousfuture.
From Slaves to Sons
ThatGod,inIisgrace,wouldfreeusfromsinandmakeusIisslaves
isawondroustruthtocomprehend.Vhataprivilegeitisforustoknow
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| 155 |
andobeytheheavenlyMaster:Aswenotedinchapter6,aslavesdig-
nitywasderivedfromthepowerandpositionofhisowner.Inancient
times,theslavesofthekingwerethemosthighlyrespectedofall.Ve
belong to the King of kingsGod Iimself. There can be no higher
honorthan that.Andyetthe Lordhasbestowedan even greaterdis-
tinctionuponthosewhoareIisown.
Iaving delivered us from the destitution of sin, God not only
receives us as Iis slavesbut Ie has also welcomed us into Iis
household and made us members of Iis very family. Ie not only
rescuedus,purchasedus,befriendedus,andtookusin;Iehasalso
adoptedus,therebytransformingthosewhowereformerlychildrenof
wrath(Eph.2:3)intothesonsanddaughtersofrighteousness.Allof
thisispossiblethroughtheredemptiveworkofChrist,whoistheonly
begottenSon( John3:16),andthefirstbornamongmanybrethren
(Rom.8:29;cf.Rev.1:5).
13
The very term adoption is filled with ideas of compassion, kind-
ness,grace,andlove.ButtofullyunderstandthenuancesoftheNew
Testamentmetaphor,itishelpfultoagainturnourattentiontoancient
Rome.
14
Thoughtheformaladoptionofslaveswassomewhatuncom-
mon,itwaspermissibleunderRomanlaw
15
anddidoccurincertain
13.Tetermfirstborn,whenappliedtoJesusChrist,doesnotimplythatIewascreated(as
somecultgroupsclaim).Rather,inbothJewishandGreco-Romanculture,therstbornwas
therankingsonwhowasgiventherightofinheritance,whetherhewasbornrstornot.Tus,
thetitlerstbornmeanshighestrankingorpreeminent.
14.ForadiscussionastowhyRoman,ratherthanGreek,lawisbehindmuchoftheNew
Testamentsadoptionlanguage,seeFrancisLyall,Slaves, Citizens, Sons: Legal Metaphors in the
Epistles(GrandRapids:AcademieBooks,1984),9599.
15.Cf.Lyall,Slaves, Citizens, Sons,12526.Toughadoption,ingeneral,wasfairlycommon,
theformaladoptionofslaves,inparticular,wasmuchrarer.Informally,anymanumitted
slavewouldviewhisformermasternamely,theonewhosethimfreeasafathergureor
patron(cf.JamesS.Jeers,TheGreco-Roman World of the New Testament[DownersGrove,
IL:InterVarsityIress,1999],239).BecauseGodsetusfreefromslaverytosin,thisanalogy
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| 156 |
instances.
16
The extraordinary nature of the practice makes Gods
adoptivelovetowardusallthemoreremarkableinthatIehasdone
theunexpectedbyadoptingallIisslavesasIisownchildren
17
and
namingusIisheirs(Rom.8:17).InancientRome,theactofadoption
immediatelygrantedtheformerslavehisfreedom,permanentlyplac-
inghimintothefamilyofhismaster.
18
Soalso,astheadoptedchildren
ofGod,wehavebeensetfreefromslaverytosin.Moreover,wecanrest
assuredinknowingthatwehavebeengivenapermanentplaceinthe
familyofGod.
Adoption, in Roman times, signified a new beginning: entrance
intoanewfamilysuchthatallpreviousfamilytiesandobligationswere
broken.Theadoptionprocessconsistedofseveralspecificlegalproce-
dures.Thefirststepcompletelyterminatedtheadoptedchildssocial
relationship and legal connection to his natural family. The second
stepmadehimapermanentmemberofhisnewfamily.
19
Additionally,
anypreviousfinancialobligationswereeradicated,asiftheyhadnever
couldalsoapplytothebeliever.Iowever,theNewTestamentlanguageofadoptionassumes
theformallegalprocess,inwhichthefullprivilegesofsonshipandaninheritanceare
ociallybestowed.
16.Cf.VilliamV.Buckland,AText-Book of Roman Law(Cambridge,UK:Cambridge
UniversityIress,1963),12728.BrianJ.Dodd,inTheProblemwithPaul(DownersGrove,
IL:InterVarsity,1996),givesanexampleofaMacedonianboynamedVitaliswhowasborn
intoslaverybutwaslaterfreedandadoptedbyhisowner(97).
17.TeNewTestamentreferstobelieversasthechildrenofGodonnumerousoccasions(e.g.,
Gal.3:16,26,29;Eph.5:1,8;Ihil.2:15;1Tess.5:5;Ieb.2:10;12:511;1John3:13).
18.Tusweread,intheintroductiontoTheInstitutesofGaiusandJustinian,Teadoptionof
slavesbytheirmastersgivesthemtheirfreedom(T.LambertMears[Clark,NJ:Lawbook
Exchange,2005],xxxvii).
19.FrancisLyallexplainsthatthereweretwostagesintheadoptioprocedure.Terstwasthe
destructionoftheoldpotestas,thepaternalpowerofthepreviousfather.Tesecondstagewas
theestablishingofthepaternalpowerofthenewfather. . . .Tereaftertheadopteewassubject
totheauthorityanddirectionofhisnewpaterfamiliasinallmatters(Slaves, Citizens, Sons,
8687).
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existed.
20
In order for the transaction to be legally formalized, the
presenceofsevenreputablewitnesseswasrequired.Ifnecessary,their
testimony would refute any potential challenge to the adoption after
thefatherhaddied.
21
Once the adoption was complete, the new son or daughter was
thencompletelyunderboththecareandcontrolofthenewfather.The
previousfathernolongerhadanyauthorityoverhisformerchild.In
Roman households, the authority of the paterfamilias (father of the
family)wasfinalandabsolute.Andthatauthorityextendedtothose
adoptedintothehousehold,startingatthemomentoftheiradoption.
Asonescholarexplains,Fromthattimeonthepaterfamiliashadthe
samecontroloverhisnewchildashehadoverhisnaturaloffspring.
Ieownedallthepropertyandacquisitionsoftheadoptee,controlled
hispersonalrelationships,andhadrightsofdiscipline.
22
Such imagery certainly undergirds the New Testament instruc-
tionregardinghowoneoughttoconducthimselfinthehouseholdof
God(1Tim.3:15).
23
ItalsoexplainsbiblicalallusionstoGodsfatherly
discipline,forwhatsonistherewhomhisfatherdoesnotdiscipline.
(Ieb.12:7).
Butunlikeearthlyfathers,whoaresometimespronetoangerand
harshness,GodisaperfectFather.Moreover,becauseofourposition
20.Cf.EverettFerguson,BackgroundsofEarlyChristianity(GrandRapids:Eerdmans,2003),
6566.
21.ToughRomanadoptionswereprimarilyintendedtobenetthenewfather(byproviding
himwithasuitableheir),theNewTestamentsfocusisonhowadoptionbenetsbelievers
underscoringthemarvelousnatureofGodsgraciousprovision(cf.JamesC.Valters,Iaul,
Adoption,andInheritance,pp.4276inPaulintheGreco-Roman World,ed.J.IaulSampley
[Iarrisburg,IA:TrinityIress,2003],58).
23.Cf.Gal.6:10;Eph.2:1922;1Ieter4:17.
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| 158 |
inChrist,GodnowviewsusandtreatsusasIedoesIisownSon
withinfinitelove.
24
TheFathercannotgiveanythingbutIisbestto
IisSon.Likewise,IewillnotgiveanythingbutIisbesttothoseof
us who are in Christwhich is why we canknow that God causes
allthingstoworktogetherforgoodtothosewholoveGod,tothose
who are called according to Iis purpose (Rom. 8:28). One scholar
explains: Vhile the distinction between Jesus as the unique Son
of God and believers as sons and daughters of God in Christ is not
obliterated(e.g.,John20:17),believersneverthelessbecomeinareal,
spiritualsensebrothersandsistersofJesusaswellasofoneanother.
25
TheauthorofIebrewssaysitthisway:BothIewhosanctifiesand
thosewhoaresanctifiedareallfromoneFather;forwhichreasonIe
is not ashamed to call them brethren (2:11). And later,Christ was
faithfulasaSonoverIishousewhosehouseweare,ifweholdfast
ourconfidenceandtheboastofourhopefirmuntiltheend(3:6).
Iaul was well aware of Roman adoption customs and likely had
theminmindwhenheusedthelanguageofadoptioninhisepistles.
InGalatians4heemphasizedthatthosewhowerepreviouslyslavesto
Judaisticlegalismhadnowbeenfreedthroughtheadoptionofgrace:
Butwhenthefullnessofthetimecame,GodsentforthIisSon . . .so
thatIemightredeemthosewhowereundertheLaw,thatwemight
receive the adoption as sons. Because you are sons, God has sent
24.AsJ.I.Iackerexplains,TeadoptedstatusofbelieversmeansthatinandthroughChrist
Godlovesthemasheloveshisonly-begottenSonandwillsharewiththemalltheglorythatis
Christsnow(ConciseTheology[Vheaton,IL:TyndaleIouse,1993],167).
25.AndreasJ.KostenbergerwithDavidV.Jones,God, Marriage, and Family(Vheaton,IL:
Crossway,2004),150.TepointisfurtherexplainedbyValterElwell:Adoptionmakesit
clearthatoursonshipisconferredonus,indistinctionfromChrists,whichisinherent(The
ShawPocketBibleHandbook[Vheaton,IL:IaroldShaw,1984],346).
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forth the Spirit of Iis Son into our hearts, crying,Abba: Father:
Therefore you are no longer a slave [to the legalism of the Mosaic
Law],butason;andifason,thenanheirthroughGod.(vv.47)
InRomans8:1417,theapostlemadeasimilarpointthistime
emphasizingthatadoptionfreesusfromslaverytosinandthefearof
death:
26
ForallwhoarebeingledbytheSpiritofGod,thesearesonsofGod.
For you have not received a spirit of slavery [to sin] leading to fear
again,butyouhavereceivedaspiritofadoptionassonsbywhichwe
cry out,Abba: Father: The Spirit Iimself testifies with our spirit
thatwearechildrenofGod,andifchildren,heirsalso,heirsofGod
andfellowheirswithChrist,ifindeedwesufferwithIimsothatwe
mayalsobeglorifiedwithIim.
These two passages underscore important truths about the
believersadoptionintothefamilyofGod.Thoughwewereformerly
enslavedtosinandthecondemnationoftheLaw,wehavebeenper-
manentlyliberatedthroughouradoptionintothefamilyofGod.As
Iisadoptedchildren,weenjoytheprofoundprivilegeofanintimate
relationshipwithourheavenlyFather,towhomwecryoutwithchild-
likeaffection,Abba:
Atermofintimateendearment,AbbaisaninformalAramaicterm
forFather.Itexpressestenderness,dependence,andachildlikeassur-
ancethatlacksanyanxietyorfear.JesusIimselfusedtheterminthe
26.AsJohnByronhasnoted,Tenotionofadoptionin[Romans]8.15isnotmadeto
contrastwithslaveryassuch,butwithaparticulartypeofslavery,i.e.tosin(SlaveryMetaphors
inEarlyJudaismandPaulineChristianity[Tubingen,Germany:J.C.B.Mohr,2003],228).
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GardenofGethsemanewhenIepouredoutIishearttoIisFather
(Mark14:36).ThatwewouldbeallowedtoaddresstheFatherinthe
same way Jesus did underscores the magnificent reality of our adop-
tion.TobeconsideredheirsofGodandfellowheirswithChristisa
remarkabletruth,andonethatweshouldnevertakeforgranted.
Tothinkthatwe,whowereoncetheslavesofsin,thesubjectsof
Satan,andthesonsofdisobedience,arenowandforevertheslavesof
Christ, the citizens of heaven, and the children of Godsuch is the
joyandwonderofsalvation.AsIisenemies,wedidnotevendeserve
tobeIisslaves.Yet,IehasmadeusbothIisslavesandIischildren.
The incomparable reality of adoption is this: If God is our Master,
thenIeisalsoourFather.AsAlexanderMaclaren,thegreatScottish
preacher,explained,Ifweareslaves,thenwearesonsandheirsofGod
throughJesusChrist.
27
27.AlexanderMaclaren,ExpositionsofHolyScripture, the Acts(n.p.:Bibliolife,2007),149.

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eleven
From Slaves to Sons
(Part 2)
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W
ithinthelasttwodecades,amyriadofnewbookshavedoc-
umented the joy and wonder of adoption.
1
Even a quick
read through the personal experiences of both adoptive
parents and adopted children is enough to warm the heart. In story
afterstory,orphanstrappedindesperatecircumstancesarerescuedby
peoplewhodeeplycareaboutthem,eventhoughtheyhadneverprevi-
ouslymet.Vould-beparents,eagertoshowloveandcompassiontoa
helplesschild,fillouthundredsofformsandtravelthousandsofmiles
to make their families complete. Though the process takes months,
everythingchangesforthechildinamomentwhenthejudgefinally
declareshimtobethelegalheirofhisadoptiveparents.Iadthechild
beenleftintheorphanageorinthecareofabusiveandneglectfulbirth
parents,theoutcomewouldlikelyhavebeentragic.Butnow,through
theinterventionofthosewhowereformerlystrangers,alittleboyor
girlisgivenabrand-newhomefilledwiththeloveofafamilyandthe
hopeofafuture.Suchisthemiracleofadoption.
TheNewTestamentbuildsonthejoyandwonderofhumanadop-
tionbyusingitasananalogytodescribeGodsfatherlyloveforus.Ve
were spiritual orphans, under the cruel oppression of sin and Satan.
As Scripture depicts it, we werechildren of wrath (Eph. 2:3),sons
1.ArecommendedresourceinthisregardisRussellD.MooresAdoptedforLife(Vheaton,
IL:Crossway,2009).
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of disobedience (Eph. 2:2; 5:6),slaves of sin (Rom. 6:17), and the
followers of ourfather the devil ( John 8:44).Ve had no home but
thisworld,noguardianbutSatan,andnofuturebuthell.Iadwebeen
left in that condition, we would have died in our sins and perished
eternally.ButGod,beingrichinmercy,becauseofIisgreatlovewith
which Ie loved us, even when we were dead in our transgressions,
made us alive together with Christ (by grace you have been saved)
(Eph. 2:45).At great cost to Iimself, God intervened to rescue us
fromsinandbringusintofellowshipwithIim.Inthatmoment,the
Judge of the universe declared us righteous, having clothed us in the
sinless perfection of Jesus Christ.
2
Ie made us Iis slaves, brought
us into Iis kingdom, and welcomed us into Iis family. Such is the
miracleofourspiritualadoption.
Adoption and the Old Testament
As we saw in the previous chapter, the New Testament doctrine of
adoptionbeginstocomealivewhenweunderstandthelegalproceed-
ingsoffirst-centuryRome.But,aswiththeslaverymetaphor,wemust
also consider the history of ancient Israel, recognizing the theological
backdrop that the Old Testament provides for the New Testament.
Insodoing,wewilldiscoveraprofoundrichnessthatisaddedtoour
understandingofthebiblicalimagery.
OneofthefirstadoptionsrecordedintheOldTestamentwasthat
2.IntheNewTestament,thereisacloseconnectionbetweenjustication(thedeclarationof
ourrighteousnessinChrist)andadoption(ourbeingplacedintothefamilyofGod).AsJ.I.
Iackerhasexplained,Justicationisthebasicblessing,onwhichadoptionisfounded;
adoptionisthecrowningblessing,towhichjusticationclearstheway(ConciseTheology
[Vheaton,IL:TyndaleIouse,1993],167).
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ofMoses,
3
whoselifewassparedwhenhismotherfloatedhimdown
theNileRiverinawaterproofbasket.VhenIharaohsdaughtercame
to the river and found him, she took pity on him. MiriamMoses
sister,whohadbeenwatchingfromnearbyofferedtofindasuitable
nursemaid for the baby, and Iharaohs daughter agreed. As a result,
Moseswasreturnedtohisbirthmotheruntilhewasoldenoughtogo
liveinthepalace.Atthattime,hewasbroughttoIharaohsdaughter
andhebecameherson(Ex.2:10).Thus,Mosesthesonofslaves
becamepartoftheroyalfamilyofEgypt(cf.Acts7:2021).
Esther is another notable Old Testament example of adoption.
Vhenherparentsdied,shewastakeninbyMordecai,heroldercousin.
Iecaredforherasafather,makingsuretolookafterherwelfare(cf.
Esth.2:511).Evenaftershebecamequeen,Esthercontinuedtolook
toMordecaiforparentalguidanceandencouragement.
Oneofthemostheart-warmingaccountsintheOldTestamentis
thatofMephibosheth,whoforallpracticalpurposeswasadoptedby
KingDavid.
4
MephiboshethwasthecrippledsonofJonathan,Davids
closest friend, and sole surviving descendant of King Saul. After
learningaboutMephibosheth,Davidinvitedhimtodineregularlyat
his own royal table. Ie also gave him the land that had previously
belongedtohisgrandfatherSaul(2Sam.9:113).
Because Davids adoption of Mephibosheth was motivated by
3.BeforeMoses,AbrahammadeEliezerhisheir(Gen.15:2),whichsomecommentators
believeincludedsometypeofadoption.AbrahammayhavealsoadoptedhisnephewLot
(accordingtoJosephus,Antiquities,I.7.1).Similarly,JacobadoptedEphraimandManasseh,his
grandsonsthroughJoseph(Gen.48:5).Insodoing,hemadethemthefathersoftwoofthe
tribesofIsrael.
4.Toughformaladoption,inthesenseofalegalinstitution,didnotexistamongtheancient
Iebrews,theOldTestamentincludesseveralinstancesofessential,thoughnotformalor
technical, adoption(VilliamIendrickson,Romans, New Testament Commentary[Grand
Rapids:Baker,1981],259).Inthissense,MephiboshethwasadoptedbyDavid.
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nothing more than gracious love, his actions give us a wonderful
glimpse into Gods adoptive love for believers. For instance, David
took all of the initiative. Ie sought out Mephibosheth and wel-
comedhimtothepalace.IedidsoeventhoughMephiboshethwas
the grandson and heir of SaulIsraels previous king and Davids
greatestpersecutor.Asacripple,Mephiboshethcoulddonothingto
repayDavidorofferhimanysignificantservice.EvenMephibosheths
name, which meansa shameful thing, underscores the fact that he
was an outcast. But David brought him into his family, invited him
tohistable,andevengrantedhimaninheritanceoflandtowhichhe
wasnotlegallyentitled.
VhatamagnificentpictureofourspiritualadoptionbyGod.Ve
were not seeking Iim, yet Ie found us and saved us.Ve were Iis
enemies,yetIemadeusIisfriends.VecouldofferIimnothingin
return,yetIebestowedonusaninheritancewedidnotdeserve.All
ofthisisoursbygracethroughfaithinIisonlybegottenSon,Jesus
Christ.ToallbelieversGoddeclares,Iwillwelcomeyou.AndIwill
beafathertoyou,andyoushallbesonsanddaughterstoMe(2Cor.
6:1718).
TheapostleIaulwouldhavebeenfamiliarwitheachoftheseOld
Testament accounts. Ie would also have been aware that the adop-
tionofslaves,inparticular,occurrednotonlyinRomebutinancient
Jewishsocietyaswell.
5
Insuchcircumstances
anadoptedslavewasalwaysconsideredarealmemberofthefamily,
and his name was registered as such, not only in the family register,
butwiththeothermembersofthefamily,inthearchivesofthecity;
5.Cf.CatherineIezser,JewishSlaveryinAntiquity(OxfordUniversityIress,2005),13839.
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and the book in which it was so registered was called in Jerusalem
Book of Life, or theBook of the Living. So the names of all the
LordsadoptedonesareregisteredintheBookofLifeoftheIeavenly
Jerusalem;andthebeautyofthisisitisalsotheKingsfamily,nota
beggars,intowhichheisregistered;andheisaswelcomeatthetable
asthekinghimself.
6
Significantly, the adoption of slaves was illustrated, corporately,
bythenationofIsraelitself.IntheExodus,thisnationwasliberated
frombondageinEgyptandadoptedbyGod.AsanexpertintheOld
Testament,IaulwouldhavereadilydrawnonpassagessuchasExodus
4:22, Deuteronomy 14:12; 32:56; and Iosea 1:10; 11:1texts
that describe the Israelites as Gods adopted children.
7
Iaul under-
stoodthatjustasIsraelwasreleasedfromthecontrolofIharaohto
serve God; the believer was released from the control of sin to serve
God. Both are declared by God to be [Iis] sons.
8
In the same way
thatIsraelwasadoptedbyGod(Rom.9:4),NewTestamentChristians
havebeenwelcomedaschildrenintoIisfamily.
9
DuetohisRomancitizenshipandhisrabbinicaltraining,itisnot
6.JohnGadsby,Slavery, Adoption, and Redemption(n.p.:IrimitiveBaptistIublishingIouse,
1865),34.
7.Cf.JamesM.Scott,AdoptionasSonsofGod(Tubingen,Germany:J.C.B.Mohr,1992).
Sometimes2Samuel7:14isinterpretedthiswayaswell.
8.JohnByron,SlaveryMetaphorsinEarlyJudaismandPaulineChristianity(Tubingen,
Germany:J.C.B.Mohr,2003),228.
9.Alongtheselines,RussellD.Moorehaswritten,ToooftenweassumethattheGentilesare
theadoptedchildrenofGod,andtheJewsarethenatural-bornchildren.ButIaulsaysthat
Israelwasadoptedtoo(Rom.9:4).OfIsrael,Godoncesaid,Youroriginandyourbirthareof
thelandoftheCanaanites;yourfatherwasanAmoriteandyourmotheraIittite(Ezek.
16:3).TeIsraeliteswereonceGentilestoo.GodremindsIsraelthathefoundhiminadesert
land,andinthehowlingwasteofthewilderness(Deut.32:10).Israelwasanabandonedbaby,
wallowinginitsownbloodontheroadside(Ezek.16:5)(AdoptedforLife,30).
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surprisingthatIauldrewhisadoptionimageryfrombothRomanand
Jewish adoption practices.
10
All of it underscores the richness of the
adoptionmetaphorespeciallyinlightofthebelieversformerstatus
as an enemy of God and a slave to sin. Could there be any greater
honor or privilege than to be an adopted child of God.Adoption
brings us all the benefits of sonship, including the right to approach
Godinprayer.ItassuresusofGodsloveandprotection.Itcontributes
toourassurancethatwehavebeensaved.
11
ItisnowonderthatIaul
exclaimedinEphesians1:35,BlessedbetheGodandFatherofour
LordJesusChrist,whohasblesseduswitheveryspiritualblessingin
theheavenlyplacesinChrist,justasIechoseusinIimbeforethe
foundationoftheworld,thatweshouldbeholyandblamelessbefore
Iim. In love Ie predestined us to adoption as sons through Jesus
ChristtoIimself,accordingtothekindintentionofIiswill.
In eternity past, God graciously and sovereignly chose every be-
lievertobepartofIisfamilyforever:Asheirsaccordingtothehope
ofeternallife(Titus3:7),wewillspendallofeternityinjoyouswor-
ship and intimate fellowship with the God who saved us. As David
exultedinIsalm16:5,TheLonistheportionofmyinheritanceand
10.VilliamIendricksonhasexplainedthesedualinuencesonIaulsuseoftheadoption
metaphorinthisway:VheninRom.8:15andGal.4:5Iaulusesthetermadoptiontheword
andthelegalstandingwereborrowedfromRomanpractice,buttheessencefromthedivine
revelationintheOldTestament(Romans[GrandRapids:Baker,1991],259.Cf.DouglasJ.
Moo,TheEpistleofRomans, New International Commentary on the New Testament[Grand
Rapids:Eerdmans,1996],501),hereafterreferredtoasNICNT.Toughcommentators
disagreeonwhichwasmoreprominentinIaulsmind(RomanadoptionorJewishadoption),
thetwoarenotmutuallyexclusiveanditislikelythatIaul(asbothaRomancitizenanda
trainedrabbi)drewhisimageryfrombothworlds.AsRupertDaviesstated,BothJewishand
Romancustomsarenodoubtinmind(TheWestminsterDictionaryofChristianTheology,ed.
AlanRichardsonandJohnBowden[Ihiladelphia:VestminsterIress,1983],s.v.Adoption,5).
11.JamesM.BoiceandIhilipG.Ryken,TheDoctrinesofGrace(Vheaton,IL:Crossway,
2003),15152.
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mycup.Ourincrediblefuturewillalsoincludeaparticularlyamazing
aspectofouradoptiontheresurrectionofourbodiesinaglorified
state that is free from sin. Iaul noted this in Romans 8:23 when he
wrote,Ve ourselves groan within ourselves, waiting eagerly for our
adoptionassons,theredemptionofourbody.
12
InhisvisionrecordedinthebookofRevelation,theapostleJohn
heardaloudvoicefromthethrone,saying,Behold,thetabernacleof
Godisamongmen,andIewilldwellamongthem,andtheyshallbe
Iispeople,andGodIimselfwillbeamongthem,andIewillwipe
awayeverytearfromtheireyes;andtherewillnolongerbeanydeath;
therewillnolongerbeanymourning,orcrying,orpain. . . .Iewho
overcomeswillinheritthesethings,andIwillbehisGodandhewill
beMyson(21:34,7).Vhatagloriouspromisethatis:
In the Family Forever
Oneofthemostreassuringaspectsofthedoctrineofadoptionisthat
itspeaksofapermanentrelationship.Inthisway,thebiblicaldoctrine
ofadoptionisanalogoustotheactofamoderncourtbywhichahus-
bandandwifebecomeadoptiveparentsofchildrenwhoarenottheir
naturaloffspring.
13
Vhetherwearediscussingmodern-dayadoptions
12.Commentingonthisverse,TomasR.SchreinerandArdelB.Canedaynoted,As
ChristiansweareadoptedintoGodsfamily,yetwewillnotexperiencetheconsummationof
ouradoptionuntilthedayoftheresurrection(TheRaceSetBeforeUs[DownersGrove,IL:
InterVarsity,2001],68).TisispartlywhyIaulusestheimageofinheritance,sinceit
emphasizesthefutureimplicationsofapresentreality(cf.DouglasMoo,TheEpistletothe
Romans, NICNT,504).
13.NormanShepherd,AdoptionintheBakerEncyclopediaoftheBible,eds.V.A.Elwelland
B.J.Beitzel(GrandRapids:Baker,1988),I:31.
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or the biblical doctrine of adoption, the change in status is always a
permanentone.
14
Vhereasamaster/slaverelationshipmightbetemporary,afather/
sonrelationshipisnot.AsJesustoldtheunbelievingIharisees,under-
scoringtheaxiomaticnatureofthisreality,Theslavedoesnotremain
inthehouseforever;thesondoesremainforever( John8:35).Incon-
text, Jesus was warning the Iharisees (who thought they were Gods
childrenthroughAbraham)thattheywere,inreality,theslavesofsin
(v.34),indesperateneedofliberationthroughtheSonofGod(v.36).
As is true for all who are sins slaves, their future was transitory and
bleak.OnlythroughfaithinChristcouldtheybefreedfromsin.And
oncefreed,theywouldbeadoptedintothetruefamilyofGodtrad-
ingsomethingthatwastemporaryforaneternalposition.
The doctrine of adoption establishes the reality that believers,
once saved, are always saved. As one scholar, commenting on Iauls
useofadoptionimagery,hasexplained,Theimportanttermadoption
bearsarelationshiptojustificationinthatitisdeclarativeandforensic
(inasmuchasitisalegalterm).Adoptionbestowsanobjectivestand-
ing,asjustificationdoes:likejustification,itisapronouncementthat
is not repeated. It has permanent validity. Like justification, adoption
restsonthelovingpurposeandgraceofGod.
15
Vell-known British preacher D. Martyn Lloyd-Jones made the
14.Inourownday,andevenatthemostbasiclevel,adoptioniswidelyunderstoodasa
permanentarrangement.Asonesecularwriterhasexpressedit,Adoptionisapermanent
option.Anadoptedchildhasthesamelegalrightsandprivilegesasabiologicalchild.
Adoptionisnotthesameasfostercareorguardianship,bothofwhichareusuallytemporary(or
aresupposedtobe).Instead,adoptionisforever.Infact,manyadoptivefamiliesreferto
themselvesasforeverfamilies(ChristineA.Adamec,TheCompleteIdiots Guide to Adoption
[Indianapolis:AlphaBooks,1998],7).
15.EverettF.Iarrison,Romans, Expositors Bible Commentary(GrandRapids:7ondervan,
1996),93.Emphasisadded.
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same point when he wrote,If God has adopted you into Iis fam-
ily, if you are a child of God, your destiny is secure, it is certain. . . .
It is a guarantee. If God has taken me into the family I am not only
achild,Iamanheir,andnothing,andnoonecaneverrobmeofthe
inheritance.
16
Ifouradoptionwerenotpermanent,wewouldhavegreatreason
tofear.Oursinmightyetcondemnus.Butcontrastedwiththisinner
sense of dread before God, the righteous judge, is the sense of peace
and security before God, our heavenly Father, that is produced by
GodsSpiritintheheartofChristians.Iaulcouldhardlyhavechosen
abettertermthanadoptiontocharacterizethispeaceandsecurity.
17
Thus Iauls point in Romans 8:15 is that the spirit of adoption casts
outthespiritoffearthatcomesfromslaverytosin.
18
TheIolySpirit
testifies to our spirits that we are the children of God (v. 16), and if
wehavetheIolySpirit,wehaveGodsunbreakablesealguaranteeing
ourfutureinheritance.
19
Moreover,adoptiondoesnotdependonany
worthinessinus,butuponunmeritedfavor.Itisallofgrace.
20
Vedid
nothingtoearnouradoptionintoGodsfamily,andwecandonothing
toloseiteither.
Later in Romans 8, Iaul further underscored the permanence of
ouradoption.Inverses2931,heexplainedthatallthosewhomGod
has justified, Ie will glorify; none will be lost. In verses 3234, he
encouragedbelieverswiththetruththatnoaccusationmadeagainst
Gods elect will ever stick, because all has been forgiven through
16.D.MartynLloyd-Jones,GreatDoctrinesoftheBible(Vheaton,IL:Crossway,2003),189.
17.Moo,TheEpistletotheRomans, NICNT,5001.
18.Cf.Ieb.2:1415;1John4:13,18.
19.Cf.2Cor.1:22;Eph.1:1314;4:30.
20.IerbertLockyer,AlltheDoctrinesoftheBible(GrandRapids:7ondervan,1964),203.
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Christ.Finally,inverses3539,theapostlenotedthatthereisabso-
lutelynothingthatcanseparateGodschildrenfromIiseternallove.
Vithouradoptioncomplete,oursecurityinGodsfamilyisforever
fixed.Theastonishingrealityofadoptionisthatbelieversaregivena
placeinGodsfamilyjustaseternalandsecureasIisonly-begotten
Son.
21
The rest of the New Testament echoes the truth that believers,
oncesaved,arealwayssaved.Thisdoctrine,knownastheeternalsecu-
rity of believers or the perseverance of the saints, which I mentioned in
the previous chapter, teaches thatall those who are truly born again
willbekeptbyGodspowerandwillpersevereasChristiansuntilthe
endoftheirlives,andthatonlythosewhopersevereuntiltheendhave
beentrulybornagain.
22
Inotherwords,atruebelievercanneverlose
his salvation. Once adopted into Gods family, he becomes a child of
God forever.
23
On the flip side, those who profess salvation but later
fallaway,demonstratethattheirprofessionwasnevergenuine(1John
2:19).
The security of our salvation is asserted by numerous biblical
texts.InJohn6:3940,JesuspromisedthatIewouldlosenothing
ofallthattheFatherhasgivenIim,andthatonthelastdayIewill
raiseupeveryonewhobeholdstheSonandbelievesinIim.InJohn
10:2729,ourLordmakesasimilardeclaration:MysheephearMy
21.KennethS.Vuest,Wuests Word Studies from the Greek New Testament(GrandRapids:
Eerdmans,1997),92.
22.VayneGrudem,SystematicTheology(GrandRapids:7ondervan,1994),788.
23.Inthewordsofanineteenth-centurycatechismbasedonVestminster,Iowdoestheir
perseveranceowfromadoption.A.Inasmuchashewhohasadoptedthemashischildren,is
theireverlastingFather,Isa.ix.6;andthereforetheyshallabideinhishouseforever,Johnviii.
35(TheWestminsterAssemblys Shorter Catechism Explained[Ihiladelphia:VilliamS.Young,
1840],199).
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voice,andIknowthem,andtheyfollowMe;andIgiveeternallifeto
them,andtheywillneverperish;andnoonewillsnatchthemoutof
Myhand.MyFather,whohasgiventhemtoMe,isgreaterthanall;
andnooneisabletosnatchthemoutoftheFathershand.Timeand
again,thosewhobelieveinChrist,turningfromsinandwholeheart-
edlytrustinginIim,aregiventheunqualifiedpromiseofeternallife.
24
Believers can therefore be described as those for whom there
remainsno condemnation (Rom. 8:1). They have been sealed with
theIolySpirit,signifyingtheirrevocablenatureofGodsdivineguar-
antee.They areprotected by the power of God (1 Ieter 1:5), such
that Ie who began a good work in [them] will perfect it until the
day of Christ Jesus (Ihil. 1:6).That is why Iaul could pray for the
Thessalonians, Now may the God of peace Iimself sanctify you
entirely; and may your spirit and soul and body be preserved com-
plete,withoutblameatthecomingofourLordJesusChrist.Faithful
isHewhocallsyou, and He also will bring it to pass(1Thess.5:2324;
emphasisadded).Iewouldechothosesamewordsinhissecondletter
tothatsamechurch:TheLordisfaithful,andIewillstrengthenand
protectyoufromtheevilone(2Thess.3:3).Judesimilarlyconcluded
hisepistlewiththistriumphantdoxology:NowtoIimwhoisable
tokeepyoufromstumbling,andtomakeyoustandinthepresenceofHis
gloryblamelesswithgreatjoy,totheonlyGodourSavior,throughJesus
ChristourLord,beglory,majesty,dominionandauthority,beforeall
timeandnowandforever.Amen(vv.2425;emphasisadded).
Iromises like these underscore what we have already learned
through our study of adoption. As those who have been made part
of Gods family, believers will be saved to the end. As the author of
24.E.g.,John3:36;5:24;6:47;17:2,12;1John5:13.
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Iebrews wrote of Christ, our Advocate,Therefore Ie is able also
to save forever those who draw near to God through Iim, since Ie
alwayslivestomakeintercessionforthem(7:25;cf.1John2:1).
Thoughthebelieverssalvationisguaranteed,thedoctrineofeter-
nalsecurityisneveranexcusetosin(Rom.6:1).Vearenotliberated
from sin in order to continue in it. Rather, we have been set free in
orderthatwemightwalkaschildrenofLight(Eph.5:8),beingimi-
tatorsofGod,asbelovedchildren(v.1).Moreover,wearesonsofa
newFather,subjecttoIisauthorityandobligated,thoughoutoflove,
toobeyIiscommands.Veare,togobacktoourprimarymetaphor,
slavesofrighteousness.
By contrast, those who persist in unrepentant sin demonstrate
thattheyhavenevertrulybeenadoptedintoGodsfamily,nomatter
whattheyprofess(1John2:45).ThetruechildrenofGodinevita-
blymanifestthecharactertraitsoftheirnewfamily.Moreover,having
beenrescuedfromsinandadoptedbyGod,theirheartsarefilledwith
gratitude and love for the Father who saved them. As eighteenth-
centurytheologianJohnGillexplained:
Nothinghasagreatertendencytopromoteholinessofheartandlife,
than the absolute promises of God, respecting grace and glory, the
assurance of adoption, the certainty of perseverance to the end, and
the sure enjoyment of eternal life. . . . Iow preposterous and irra-
tionalmustitbeinamanwhothinkshimselftobeachildofGod,
andbelievesheshallperseveretotheend,fromthisconsiderationto
indulgehimselfinallmannerofsin.
25
25.JohnGill,TheCauseofGodandMan(London:TomasTegg&Son,1888),36465.
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Simultaneously Sons and Slaves
The marvelous doctrine of adoption assures us that, as believers in
Jesus Christ, we are now and forever full-fledged members of Gods
family.Thinkofit:TheonlybegottenSonofGodtookontheformof
aslave(Ihil.2:7),sothattheslavesofsinmightbecomebothslavesof
righteousnessandsonsofGod:AsAlexanderMaclarenexplains,
TheServant-Sonmakesusslavesandsons. . . .[A]ndifyouwilltrust
yourselvestoIim,andgiveyourheartstoIim,andaskIimtogov-
ernyou,Iewillgovernyou;andifyouwillabandonyourfalseliberty
which is servitude, and take the sober freedom which is obedience,
then Ie will bring you to share in Iis [blessings] of joyful service;
andevenwemaybeabletosay,Mymeatandmydrinkistodothe
willofIimthatsentme,andtrulysayingthat,weshallhavethekey
toalldelights.
26
In Christ, we are no longer children of wrath and disobedience
butareinsteadchildrenofrighteousness,submittingourselvestoour
heavenly Father, whose holy character we are called and empowered
toimitate.
27
ThroughChristwehavebeensetfree.Vearenolonger
slavestosin,tothefearofdeath,ortothecondemnationofthelaw.
28
But we have been made slaves of God, for Christ, to righteousness.

29
26.AlexanderMaclaren,ExpositionsofHolyScripture, the Acts(n.p.,BiblioLife,2007),149,

commentingonActs4:26,27,29.
27.Cf.Matt.12:50;John12:36;Eph.5:1,8;2Tim.1:9;1Ieter1:1416.
28.Cf.John8:3436;Rom.8:1517;Gal.4:37;Ieb.2:15.
29.Rom.6:18;1Cor.7:23;Gal.5:24;cf.James1:1;Rom.1:1.
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Suchistruefreedom.Thus,wearesimultaneouslysonsandslaves.The
tworealitiesarenotmutuallyexclusiveevenifthemetaphorsaredif-
ferent.
30
ForeverwewillbepartofIisfamily.ForeverwewillbeinIis
gloriousservitude(Rev.22:3).
30.InJohn15:15,duringIisUpperRoomdiscourse,JesustoldIisdisciples,NolongerdoI
callyouslaves . . .butIhavecalledyoufriends.Atrstglance,itseemsasifIemightbe
obliteratingtheslavemetaphoraltogether.Butsuchisnotthecase,asevidencedbythefact
thatthedisciplescontinuedtorefertothemselvesasslavesofChristlongafterwards(e.g.,
Ieterin2Ieter1:1andJohninRevelation1:1).Moreover,Jesusdenedfriendshipas
submissiontoIim:YouareMyfriendsifyoudowhatIcommandyou( John15:14).In
John15:15,Jesuspointwassimplythat,byrevealingtothedisciplesallthatIewasdoing,Ie
wastreatingthemnotmerelyasslavesbutalsoasfriendsandcondants(sinceslavesarenot
privytoknowingwhattheMasterisdoing).TatJesusviewsbelieversasbothfriendsand
slavesissupportedbyahostofNewTestamentpassages.(SeealsoIarris,SlaveofChrist
[DownersGrove,IL:InterVarsityIress,1999],1446).
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twelve
Ready to Meet
the Master
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| 179 |
W
hen Lamon, a slave farmer on the Greek isle of Lesvos,
heard that his master would be coming for a visit, he
immediatelysprangintoaction.
Lamongothismasterscountryhousereadytopleasetheeyein
every way. Ie cleaned out the springs so that they could have clean
water,cartedthedungoutofthefarmyardsothatitwouldntannoy
themwithitssmell,andworkedontheenclosedgardensothatitcould
beseeninallitsbeauty.
1
Lamonfurtherinstructedhissontofatten
upthegoatsasmuchaspossible,sayingthatthemasterwouldcertainly
lookatthem.Nothingcouldbelefttochance.ThoughLamonandhis
familyhadalwaystendedthemasterscountryestate,thestakeswere
higher now than ever. The master was coming to personally inspect
thefarm.
Imagine Lamons horror when he discovered that the garden of
fruit trees, flowers, and vines had been vandalized. Vhat would the
master say when he saw the devastation. Surely, Lamon would be
severelyscourged,perhapsevenhanged.Themasterdidnotvisitoften.
Butwhenhedid,therewerenoexcusesformismanagement.
The story of Lamon and his family, written by a second-century
Greekplaywright,isfictional.Nonetheless,itaccuratelycapturesthe
1.QuotedinKeithBradley,SlaveryandSocietyatRome(CambridgeUniversityIress,1994),
103.
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| 180 |
anticipationandanxietythatavisitofinspectionfromtheslaveowner
might induce among his slaves.
2
For rustic slaves, who did not see
theirownersveryoften,themastersarrivalwasespeciallyimportant.
Formanymonths,orevenyears,theyhadbeencommandedtowork
inhisabsence.Now,inthemomentofhisarrival,theywouldeitherbe
rewardedorreprimandedfortheirefforts.Alldependedonthemas-
tersapprovalandonwhetherornottheslaveshadbeendiligentand
wisewhilehewasaway.
The Masters Return
InMatthew25,JesuspaintedasimilarwordpictureforIisdisciples.
Iebegantheparablelikethis:[Thekingdomofheaven]isjustlikea
manabouttogoonajourney,whocalledhisownslavesandentrusted
hispossessionstothem.Toonehegavefivetalents,toanother,two,and
toanother,one,eachaccordingtohisownability;andhewentonhis
journey. . . .Nowafteralongtimethemasterofthoseslavescameand
settledaccountswiththem(vv.1415,19).
TheslavesinJesusstoryareurbanslavesdomesticstewardswho
hadbeengiventheresponsibilityofmanagingthemastersestateinhis
absence.Yetthesituationissimilartothatofarusticslaveanticipating
hismastersarrival.Inbothcases,themasterisawayforaprolonged
period.Vhileheisgone,heexpectstheslavestosupervisehisestate
andfurtherhisinterests.Vhenhereturns,hewillinspecttheirwork
andeitherpraiseorpunishthemasaresult.
2.Ibid.,103.TeauthorparallelsthisctionalplaywiththewritingsofIlinytheYounger,
demonstratingtheaccuracyof itsslavepsychology[which]isdrawnfromcontemporary
reality(105).
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Ready to Meet the Master
| 181 |
In our Lords parable, two of the slaves applied themselves dili-
gentlytotheirtask.Eachofthemdoubledtheamountofmoneythey
had received. Vhen the master finally returned, he was exceedingly
pleasedwiththeworktheyhaddone.Thus,hiscommendation:Vell
done,goodandfaithfulslave.Youwerefaithfulwithafewthings,Iwill
put you in charge of many things; enter into the joy of your master
(vv.21,23).
Butthethirdslavesquanderedhisopportunitytoinvesthaving
hidden his portion in a hole in the ground.The masters displeasure
resoundedinwordsofcondemnation:Youwicked,lazyslave, . . .you
oughttohaveputmymoneyinthebank,andonmyarrivalIwould
have received my money back with interest.Therefore take away the
talent from him, and give it to the one who has the ten talents (vv.
2628).Vhilethesewordswerestillringinginhisears,theworthless
slavewasthrownintotheouterdarkness;inthatplacetherewillbe
weepingandgnashingofteeth(v.30).
The imagery is clear.The master represents Christ, and his pro-
longedabsencepicturesthetimebetweenChristsascensionandIis
second coming. The slaves are professing believers who have been
entrusted,asstewards,withvariousresources,abilities,blessings,and
opportunities. One day, they will all be called to give an account for
thatstewardship.
3
Thatthefirsttwoslavesrepresenttruebelieversbecomesquickly
3.AsV.D.DaviesandDaleC.AllisonJr.haveexplained,Tisparable,likethepreceding,is
lledwithobvioussymbols.TemasterisJesus.Iisslavesrepresentthe[visible]church,
whosemembershavereceivedvariousresponsibilities.Temastersdepartureisthedeparture
oftheearthlyJesus.Telongtimeofthemastersabsenceistheageofthechurch.Iisreturn
istheparousiaoftheSonofman.Terewardsgiventothegoodslavesstandforheavenly
rewardsgiventothefaithfulatthegreatassize,andtheirjoyisthatofthemessianicbanquet
(TheGospelAccordingtoSaintMatthew,vol.3,ICC[Edinburgh:T&TClark,2000],402).
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| 182 |
apparent in the parable. Though they received different amounts of
money to manageeach in accordance with his abilitythey both
investedwisely,workeddiligently,anddemonstratedtheirfaithfulness
tothemaster.Similarly,believershaveeachbeenentrustedwithdiffer-
entabilitiesandopportunities.Vearecalledtobefaithfulwithwhatwe
havebeengiven,knowingthateachwillreceivehisownrewardaccord-
ingtohisownlabor(1Cor.3:8).TohearourMastersay,Velldone:
andwelcomeusintoheavenisthegreatestrewardwecouldeverreceive.
Asfaithfulslavesinthislife,wewillbegivenevengreateropportuni-
tiestoserveinheaven.SuchisimpliedbyJesusparallelparableinLuke
19:1127,wherethekinggrantsgoverningauthorityoverpartsofhis
kingdomasarewardtohisdutifulslaves(vv.17,19).Likewise,welook
forwardtoreigningwithChristaspartofourheavenlyreward.
4
ThethirdslaverepresentsapersonwhoclaimstobeaChristian
butinrealityservesonlyhimself.Lazyandfoolish,hesquanderedthe
opportunitieshewasgiven.Iisresponsetothemastershowedthathe
hadnoloveforhimorhisestate.Ieevenaccusedthemasterofbeing
harsh and exacting (v. 21), yet his actions betrayed the truth of that
allegation.
5
Ifhehadreallyfearedhismastersomuch,hewouldhave
workedhardwhilethemasterwasgone.Instead,helazilyandselfishly
servedhimself,whileirresponsiblyputtinghismastersmoneyinthe
groundandforgettingaboutit.Thoughhedidnotactuallyembezzle
4.Cf.Rom.5:17;2Tim.2:12;Rev.2:2627;3:21.
5.SpeakingofallofJesusparablesinvolvingslaves,MichaelCardhasobserved:Teslave
parablesofJesusteachusthat,beyondalldoubt,theMasterisnotahardman,butratherone
ofimmeasurablemercy,someonewhocancelsmillion-dollardebtswiththewaveofhishand.
IeistheMasterwhodresseshimselftoserveandwashthefeetofhisslaves.IeistheOne
whoiswillingtosueranddiewithandforhisservants.Butnally,anditmustbesaid,heisa
Lordwhoexpectssimple,trustingobedience,notbasedonwageorrewardbutsimplyonthe
knowledgeofwhoourMasteris(ABetterFreedom[DownersGrove,IL:InterVarsityIress,
2009],116).
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| 183 |
anymoney,hiswickedactionscostthemasteragreatdealsincehis
investmentfailedtoproduceanyprofitwhatsoever.Thisevidencedthe
factthathewasnotmerelyunfaithful;hewasalsofaithlessanunbe-
lieverwhoisultimatelycastintohell.
Theimplicationsarehardtomissespeciallyinlightofthefirst-
centuryslave/masterimageryonwhichthestoryisbuilt.TheMasteris
currentlyaway,butIewillbereturningsoon.
6
Opportunityabounds,
but time is running out. Vhen Ie arrives, Ie will judge Iis slaves.
ThosewhohavedemonstratedfaithfulnesstoIim(therebyevidencing
thegenuinenessoftheirconversion)willberewardedwithIispleasure
andwelcomedintoheaven.Thosewhohavesquanderedeveryresource
(therebyevidencingthetrueconditionoftheirhardhearts)willreceive
divinecondemnationandpunishment.
ThoughwedonotknowwhentheMasterwillreturn,wedoknow
one thing for certain: one day He will come back (Mark 13:3337).
That simple fact should motivate us to greater holiness and service.
7
It should also comfort and enthuse us, if we are living obediently. A

slave only fears the masters return if he has been unfaithful. But for
Christs slaves who have worked hard and served well, the Masters
arrivalisamomentofgreatcelebration.Forthem,Iiscomingrepre-
sentsentranceintoIisjoyandthebeginningofgreatreward.
The Judgment Seat of Christ
TheparableofthetalentsinMatthew25specificallyreferstoourLords
judgment at Iis second coming (cf. Rev. 11:18). But the Scripture
6.IenceourLordspromiseinRev.3:11and22:12,20.
7.1John2:28,3:23;cf.Titus2:1113.
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| 184 |
teachesthatallbelieversfromeverygenerationofhumanhistorywill
appearbeforeChrist.Knowingthis,theapostleIaulmadeithisgoal,
inalloflife,tobepleasingtoIim.Forwemustallappearbeforethe
judgmentseatofChrist,sothateachonemayberecompensedforhis
deeds in the body, according to what he has done, whether good or
bad(2Cor.5:910).Elsewhere,hetoldtheChristiansinRome,Ve
shallallstandbeforethejudgmentseatofChrist.Foritiswritten,As
I live, says the Lord, every knee shall bow to me, and every tongue shall
confess to God.SotheneachofusshallgiveaccountofhimselftoGod
(Rom.14:1012w;v).
Vhetherbydeathorbyrapture,everybelieverwillonedayreport
totheheavenlyMasterforevaluationandreward.Onceagain,theobe-
dient slave has nothing to fear from facing the Master. As R. C. I.
Lenskiobserved,Iewho,asaslavetoChrist,submitshiswilltohim
in all he doesis well-pleasing to God and need never fear to stand
beforehisjudgmentseat.
8
Ontheotherhand,thosebelieverswhospendtheirlivesintempo-
ralandworthlesspursuitsshouldexpectminimalrewardfromChrist.
Thesinsofeverybelieverare,ofcourse,foreverforgiventhroughthe
Cross; salvation cannot be forfeited. Yet those who squander their
God-givenopportunitiesforspiritualservicewillonedaydiscoverthat
theirworksconsistoflittlemorethanwood,hay,andstubble.Lacking
anyeternalvalue,suchworkswillnotstandupunderthefireofGods
scrutiny (see 1 Corinthians 3:1215). The fear of Iis displeasure,
counterbalancedbythepromiseofIisreward,isapowerfulmotiva-
tionforenduringfaithfulness.Inthesamewaythatfirst-centuryslaves
8.R.C.I.Lenski,InterpretationofSaintPauls Epistle to the Romans 816(Minneapolis,
AugsburgFortress,2008),843.
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wereaccountabletotheirhumanmasters,Christsslavesareultimately
accountabletoIim.
TheapostleIaulusedthatsameimagerywhenspeakingdirectlyto
physicalslavesandtheirhumanowners.InEphesians6:59,hewrote:
Slaves, be obedient to those who are your masters according to the
flesh, with fear and trembling, in the sincerity of your heart, as to
Christ; not by way of eyeservice, as men-pleasers, but as slaves of
Christ,doingthewillofGodfromtheheart.Vithgoodwillrender
service,astotheLord,andnottomen,knowingthatwhatevergood
thingeachonedoes,thishewillreceivebackfromtheLord,whether
slave or free.And masters, do the same things to them, and give up
threatening,knowingthatboththeirMasterandyoursisinheaven,
andthereisnopartialitywithIim.
Every believer, whether slave or free, has a Master in heaven. Ie is
a perfect and impartial Judge, and one day we will each stand before
Iimtogiveanaccount.
ThecertaintyofthatfuturerealityemboldenedIaultopreachthe
gospelnomattertheconsequences.Afterall,hehadbeenappointedto
dosobythecommandmentofGodIimself(Titus1:3).Thoughhe
wouldoftenberejectedandpersecuted,Iaulwasfarmoreconcerned
withobeyinghisdivinecallingthanwithgainingmansapproval.Only
onethingmatteredpleasingtheMaster.
Vhenhewasfalselyaccused,hisresponsewassimple:Tomeit
isaverysmallthingthatImaybeexaminedbyyou,orbyanyhuman
court; in fact, I do not even examine myself. For I am conscious of
nothing against myself, yet I am not by this acquitted; but the one
whoexaminesmeistheLord(1Cor.4:34).Vhenimprisonedand
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awaitingdeath,histhoughts[were]nowconsumedbytheglorious
destinythatawaitstheslaveofChrist.
9
Atthecloseofhislife,as
hesataloneinaRomandungeon,Iaulcouldstillsmileatthefuture.
Vordsofhopepervadedhisperspectivebecausehemeasuredsuc-
cess by a heavenly standard. Thus, he wrote to Timothy,I have
fought the good fight, I have finished the course, I have kept the
faith; in the future there is laid up for me the crown of righteous-
ness,whichtheLord,therighteousJudge,willawardtomeonthat
day;andnotonlytome,butalsotoallwhohavelovedIisappear-
ing(2Tim.4:78).
Contrastthatwiththosewhowastetheirlivesinemptypursuits.
In his book Dont Waste Your Life, John Iiper tells of a couple who
tookanearlyretirementinordertosettleinFloridaandliveouttheir
dayscruisingontheiryacht,playingsoftball,andcollectingseashells.
Inresponsetothatkindoflife,Iipercommented:
Ithoughtitmightbeajoke.AspoofontheAmericanDream.But
it wasnt. Tragically, this was the dream: Come to the end of your
lifeyour one and only precious, God-given lifeand let the last
greatworkofyourlife,beforeyougiveanaccounttoyourCreator,be
this:playingsoftballandcollectingshells.IicturethembeforeChrist
at the great day of judgment:Look, Lord. See my shells. That is
atragedy.Andpeopletodayarespendingbillionsofdollarstoper-
suadeyoutoembracethattragicdream.Overagainstthat,Iputmy
protest:Dontbuyit.Dontwasteyourlife.
10
9.MarkEdwards,Iaul,St.,54243inEncyclopediaofAncientGreece,ed.NigelGuyVilson
(NewYork:Routledge,2006).
10.JohnIiper,Dont Waste Your Life(Vheaton,IL:Crossway,2007),4546.
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Such is a timely warningespecially in our consumer-driven
cultureforallwhodesiretolivesensibly,righteouslyandgodlyin
the present age (Titus 2:12).As slaves to Christ, we mustwalk in
a manner worthy of the calling with which [we] have been called
(Eph.4:1).Ourobedienceandsacrificialserviceinthislifewillnotgo
unnoticedorunrewardedbyoursovereignLord.
11
Evenifourfaith-
fulnesstoIimiscostlyandpainful,wecanrejoiceinknowingthat
thismomentary,lightafflictionisproducingforusaneternalweight
ofgloryfarbeyondallcomparison(2Cor.4:17).Ourfaithwillsoon
beturnedtosight,andwewillseeourMasterface-to-face.Onthat
day,whatanindescribablejoyitwillbetohearIisgraciouswordsof
welcome:Velldone,Mygoodandfaithfulslave.Enterintothejoy
ofyourMaster.
Living on Earth as Citizens of Heaven
Aswehaveseen,theNewTestamentusesanumberofmetaphorsto
highlightthebelieverschangedstatusinChristincludingtheimages
of a slave and a son. Ve were formerly slaves to sin, but now we are
slavesofChrist.Vewereoncesonsofdisobedienceandwrath,butwe
havebeenadoptedintoGodsfamilyaschildrenofrighteousness.But
thereisathirdwordpicturethatwealsoneedtoconsiderespecially
aswereflectonthefactthatourtruehomeisinheaven.Itistheimage
ofacitizen.
Eventhoughwehavenotyetbeenthere,wearecitizensofheaven.
Veoncewalkedaccordingtotheprinceofthisworld,butatconversion
11.Matt.5:12;10:42.
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weweretransferredintothekingdomofChrist.Asaresult,wenolon-
ger align ourselves with this wicked world system, to which we have
becomeforeignersandsojourners.Instead,ourself-identityisfoundin
ourallegiancetotheKingofkingsandinouraffinitywithIispeople.
From Slaves to Citizens
It was not uncommon in the first century for a Roman slave to
eventually be granted his freedom and, as a result, to receive citizen-
ship.
12
Under Roman law,formal manumission by a Roman citizen
masternormallygavecitizenshiptotheex-slave.
13
Thus,theslavesof
Romancitizens,onceliberated,becameRomancitizensthemselves.
Slaves could be officially set free, or formally manumitted, in two
primaryways.Theownercouldwaituntilhisdeathtofreehisslaves,in
whichcasehewouldmakeprovisionfortheirreleaseinhislastwilland
testament.Thiswasknownasmanumissionbytestament(testamenta).
Or,ifamasterwishedtoliberatehisslaveswhilehewasstillliving,he
wouldemploymanumissionbyrod(vindicta).
14
Manumissionbyrod
12.AuthorJaneF.GardnernotesthatthispracticewasuniquetoancientRome:Tefacthas
arousedcomment,bothinancienttimesandinmoderntimes,that,unliketherestofthe
Greco-Romanworld,theRomansnormallygaveslavescitizenshipuponmanumission(Being
aRomanCitizen[NewYork:Routledge,1993],7).
13.JamesAlbertIarrill,TheManumissionofSlavesinEarlyChristianity(Tubingen:J.C.B.
MohrSiebeck,1995),171.VilliamD.Ihillips,inSlaveryfromRomanTimestotheEarly
TransatlanticTrade(UniversityofMinnesotaIress,1985),30,notesexceptionstothis.
JenniferA.Glancyobservessimilarexceptions,butintheendconcludes:Nonetheless,many
slaveswerefortunateenoughtospendatleastafewnalyearsoftheirlivesnotonlyas
freedpersonsbutalsocitizens(SlaveryinEarlyChristianity[Minneapolis:FortressIress,
2006],95).
14.Athirdtypeofmanumission(manumissionbycensus)wasonlypossiblewhenaRoman
censuswasbeingtaken,andinvolvedanassertiononthepartoftheownerthathisslave
shouldbecounted,notasaslave,butasonewhohadbeenfreed.Iowever,thismethodwas
nolongerinuseduringNewTestamenttimes.(SeeScottBartchy,First-Century Slavery
[Eugene,OR:VipfandStockIublishers,2002],92.)
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involved a symbolic ceremony performed before the local civil magis-
trate,inwhichathirdpartyassertedthattheslavewasafreeman,and
touchedhimwitharod(vindicta),sorejectingtheownersclaimtoown-
ership;theownerofferednodefense;themagistratethenawardedthe
suitinfavoroftheplaintiff,anddeclaredtheslaveafreeman.
15
Thoughtheex-slavewasnowliberated,hewasneverentirelyinde-
pendentfromtheonewhosethimfree.AsMurrayJ.Iarrisexplains,
Iewaspermanentlyobligedtorendercertainservices(operae)tohis
formermaster,nowhispatron(patronus),tasksrelatedtohisformer
employmentandperformedonaspecifiednumberofdayseachmonth
oryear.
16
Ontheflipside,thepatronalsohadcertainlegalobligations
to the former slave. If the ex-slave was in desperate need, the patron
wasboundtoprovidehimwithfoodandshelter.Moreover,thepatron
couldnottestifyagainsthisfreedmaninacriminalcourt.
17
Addedto
this,acriticalchangeinrelationshiptookplaceatthepointofmanu-
mission:AslavehadnofatherintheeyesofRomanlaw,sowhenhe
wasfreedhisformermasterwasrecognizedashislegalfather.
18
Once emancipated and granted citizenship, the former slave
enjoyed many new privilegesincluding the rights to buy and sell-
property,marryaRomancitizen,andmakeaRomanwill.
19
Ingeneral
15.Gardner,BeingaRomanCitizen,9.
16.MurrayJ.Iarris,SlaveofChrist[DownersGrove,IL:InterVarsityIress,1999],72.Onthis
point,FrancisLyalladds,Afundamentaldierenceexistedbetweenthefreedandthe
freeborn.Teformerwasstilltoadegreesubjecttohisformerownerhispatron(Slaves,
Citizens, Sons: Legal Metaphors in the Epistles[GrandRapids:AcademieBooks,1984],43).
17.Cf.Lyall, Slaves, Citizens, Sons,44.
18.JamesJeers,TheGreco-Roman World of the New Testament (DownersGrove,IL:
InterVarsityIress,1999),239.
19.Variousinformalmethodsofemancipationalsotookplace,thoughtheydidnotresultin
thelegalcitizenshipoftheformerslave(cf.Iarris,SlaveofChrist,72).
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Romancitizenshipmeanttherighttovote;therighttoholdproperty
andmakecontracts;freedomfromtorture;specialprotectionsfromthe
deathpenalty;andequaltreatmentunderRomanlaw.
20
Thechangein
positionwasbothimmediateandstriking:Thissuddenanddramatic
changeofstatuswasaremarkablephenomenon.Overnight,andbythe
waveofthehand,sotospeak,arankoutsiderbecameagenuineinsider.
21
Citizenship brought with it not only numerous advantages but
alsoasenseofcivicresponsibilityincludingthepossibilityofmili-
taryorcivilservice.
22
Inexchangefortheirprivilegedstatus,citizens
wereexpectedtoshowloyaltyandobediencetothestate:Vhat,then,
did it entail being a citizen of Rome. At its heart the status meant
that the individual lived under [both] the guidance and protection
ofRomanlaw.
23
Moreover,inanancientRomancontext,citizenship
wasfarmorethanasuperficialassociationwithonescountryofori-
gin.Itwas,infact,anintegralpartofonesveryself-identity:
TheconceptionofcitizenshipamongtheancientGreeksandRomans
was deeper than among ourselves. Ve can think of human existence
and life apart from citizenship, but to the ancient member of a
[polis] or a civitas [town orcity] citizenship was life and life was
20.AmyChua,DayofEmpire(NewYork:Doubleday,2007),45.
21.Iarris,SlaveofChrist,72.Alongthesesamelines,KeithBradleynotesthatformal
manumissionmeantthattheslavewassetfreeandsimultaneouslygivenRomancitizenship
wasadmittedatonce,thatistosay,intotheRomanciviccommunity,averyradical
transformationofstatus(SlaveryandSocietyatRome,155).
22.EverettFerguson,inBackgroundsofEarlyChristianity(GrandRapids:Eerdmans,2003),
explainsthatundertheRepublic[509n.c.to28n.c.]citizenshiphadcarriedcertainduties,
especiallythepossibilityofmilitaryservice,butundertheprincipate[27n.c.to..n.284]such
dutieswereincreasinglyseveredfromcitizenship(63).
23.DerekBenjaminIeater,ABriefHistoryofCitizenship(NewYork:NewYorkUniversity
Iress,2004),31.
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citizenship. This explains why St. Iaul could use [polit-
euesthai,tobehaveasacitizen]practicallyinthesenseoftolive(Acts
23:1; Ihp 1:27; cf. 3:20 [politeuma,citizenship]). The life
ofacityisadevelopmentoutofthemoreprimitivelifeofthevillage-
community(,uicus).Ainfactconsistsofanumberof
[komai,communities],eachofwhichconsistsofanumberoffamilies
(,domus).Theunitywasgenerallybasedonblood-relationship.
24
In other words, the family relationships from which ancient
communitiesandvillagesandeventuallytowns,cities,andnations
emerged,cementedtheloyaltyofthecitizenstotheirhomelandandto
theirfellowcountrymen.Tobeacitizenwas,inaveryrealsense,tobe
partofanextendedfamily.
The Parallel to Heavenly Citizenship
Theimageryofcitizenshipconveysanumberofimportanttruths
about the Christian lifeespecially in light of first-century slavery
andmanumission.DeclaredbyGodtobefreeatthemomentofour
salvation,wewereinstantaneouslyliberatedfromsinandusheredinto
the wonder and privilege of full citizenship in the kingdom of Iis
belovedSon(Col.1:13).Thoughwenolongerhaveanyobligationto
ourformermaster(sin/Satan),wedohaveanobligationtoservethe
Onewhosetusfreenamely,ChristIimself.IeisourPatron,and
we are Iis freedmen.
25
And just as the patron could bring no legal
chargeagainsthisfreedman,soalsoChristwillnevercondemnthose
24.A.Souter,inDictionaryoftheApostolicChurch,vol.1,ed.JamesIastings(NewYork:
CharlesScribnersSons,1919),s.v.Citizenship,212.
25.1Cor.7:22;cf.John8:32,36;Rom.8:2,1214.
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whobelongtoIim.
26
Though we were previously enemies and strangers to God, we
arenowcitizensofheaven
27
andfellowcitizenswiththesaints(Eph.
2:19). Ve are no longer subject to our sinful passions; now we are
subjects of our heavenly King. Ie is simultaneously our Master, our
Iatron,ourFather,andoursovereignIrince.
Of course, our heavenly citizenship is founded not only in our
manumissionfromsinbutalsointherealityofournewbirth.AsJesus
explained to Nicodemus in John 3:3, entrance into the kingdom of
God is granted only to those who are firstborn again, or literally,
bornfromabove.Itisthroughthisnewbirththatsinnersaremade
Gods children, for Ie hasbrought us forth by the word of truth
( James1:18).
28
ThosewhohavebeenbornofGodarecharacterized
byovercomingtheworldthroughfaith,showinglovetoothers,and
demonstratingobediencetotheLord.
29
Therefore we are citizens of heaven, both by emancipation and

bybirth,andallbygrace.Assuch,weenjoyinfiniteprivilegeaswell
asgreatresponsibility.Vepossessalloftheinnumerableadvantages
ofknowingGod,walkinginIisways,worshippingIim,andrelat-
ing to Iim as both our King and our Father. Ieavens law is our
law;heavensinterestsareourinterests;andheavenscitizensareour
fellowcitizens.AsambassadorsofIiskingdom,
30
wecanapproach
this life with a supernatural confidence that stems from an eternal
mind-set.Asoneauthorhasexplained:
26.Cf.Rom.8:1,3334;Ieb.7:25;1John2:1.
27.Ihil.3:20;cf.1Ieter2:11.
28.Cf.John1:1213;1Ieter1:34,23.
29.1John2:29;4:7;5:4.
30.Cf.2Cor.5:1821;Eph.6:1920.
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The Christian is subject to the jurisdiction of heaven and possesses
theprivilegesofthatcitizenship.Iishomestatewillprotecthimand
hisinterests,willinterveneonhisbehalf,andwillitselfdeterminehis
rightsandduties.TheChristianisthereforeinonesensetoadegree,
inanothersensecompletely,freefromdutiesimposedbythelocallaw
oftheworld,histemporaryresidence,which,afterall,existsonlyby
thepermissionofthedominantpower,Ieaven.
31
Bythesametoken,thereisanincredibleresponsibilitythatcomes
withbeingpartofChristskingdom.AsIissubjects,wemustprop-
erly represent Iim. Accordingly, we are commanded to walk in a
mannerworthyoftheGodwhocallsyouintoIisownkingdomand
glory(1Thess.2:12).TheauthorofIebrewssimilarlywrote,Since
wereceiveakingdomwhichcannotbeshaken,letusshowgratitude,
bywhichwemayoffertoGodanacceptableservicewithreverenceand
awe(12:28).
As citizens of heaven, we are now part of Christs church, Iis
ekklesia.Thetermitselfmeansthosewhoarecalledoutandoriginally
referred to the citizens of a city who werecalled out to do battle for
theprotectionofthecommunity,andfromthatmeaningitcamealso
to be used to mean the assembly of the citizens met to transact the
affairsofthecommunity.
32
Vhenweapplythisunderstandingtothe
Christianekklesia,welearnthatthechurchistheassemblyoftheciti-
zensofheaven,metaccordingtothesummonsofthechiefcitizen,and
met to do business either by way of government of the affairs of the
32.Ibid.,66.
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community,ortodefenditsinterests.
33
Iutsimply,thecorporategath-
eringofbelieversisanassemblyofheavenscitizensandChristsslaves,
unitedinpurposeandinlovingloyaltytotheirMasterandKing.
Ourlifeissynonymouswithourcitizenship.Ourpriorities,pas-
sions, and pursuits have all been changed because our very identity
hasbeentransformed(Ihil.1:21).Likethesaintsofold,wenolonger
chaseafterthepassingpleasuresofthisworld.
34
Instead,oureyesare
fixedonheaven,ourtruehome,theplacewhereChristis.
35
Vhether
wegotoIimindeathorIecomestousinrapture,wewillsoonbe
togetherwithIimforever.
36
OnedaywewillstandinIispresence,asslavesbeforetheMaster.
One day we will bow before Iim, as subjects before the King. As
bothslavesandcitizens,wewillserveIimandreignwithIimforall
eternity.TheapostleJohn,inhisfinaldescriptionoftheeternalstate,
emphasized this twofold reality. Noting the glories that await every
believer,hewrote:
ThethroneofGodandoftheLambwillbein[theNewJerusalem],
andIisbond-servants[douloi,literally,slaves]willserveIim;they
will see Iis face, and Iis name will be on their foreheads. And
there will no longer be any night; and they will not have need of
thelightofalampnorthelightofthesun,becausetheLordGod
willilluminethem;andtheywillreign[withIim]foreverandever.
(Rev.22:35)
33.Ibid.
34.Cf.Ieb.11:16,26;1John2:1617.
35.Cf.Ieb.12:2224;Col.3:1.
36.Cf.2Cor.5:8;1Tess.4:17.
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thirteen
The Riches of
the Paradox
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W
hile nothing in the Bible is contradictory, many of the
Biblesmostprovocativeandprofoundtruthsappeartous
paradoxical. Consider, for example, the truth that salva-
tionisbothfreeandcostly,orthattobetrulyrichyoumustbepoor
in spirit, or that to find your life you must lose it, or that to be wise
you must embrace the foolishness of the gospel.
1
Scripture teaches
thatthosewhomournwillbecomforted;thosewhogivewillreceive;
those who are least will be greatest; those who are humble will be
exalted; and those who are last will be first.
2
Ve learn, further, that
Godusesevilforgood;thatIeisthreeyetone;andthatJesusChrist,
the second member of the Trinity, is simultaneously fully God and
fully man.
3
These are just some of the wondrous mysteries that the
Biblesetsforth.
Tothislist,wecouldcertainlyaddthebiblicalteachingregarding
slaverytoChrist.Ametaphorcommonlyassociatedwithscorn,oppres-
sion,andabuse,slaveryhasbeengloriouslytransformed,inChrist,to
signifyhonor,liberty,andeternalbliss:Asonewriterexplains,
Likethecross,slaveryisbothparadigmandparadox.Thecross,the
mostexcruciatingandpervasivesymbolofsufferinganddeathinthe
1.Cf.Matt.5:3;13:4446;Luke17:33;1Cor.3:18.
2.Cf.Matt.5:4;23:12;20:16;Luke22:26;Acts20:35.
3.Cf.Gen.50:20;Deut.6:4;Matt.28:19;John1:1,14;Ieb.1:3;4:15.
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firstcentury,hascometorepresentforthefollowersofJesustheonly
way to peace and life. In the same sense slavery, which represents
thetotaldenialoffreedom,becomesforthefollowerofChrist,the
Servant Savior, the only means to the realization of the true free-
dom. . . .[ Jesus]cameintheformofaslave,nottoofferusfreedom
fromslaverybutanewkindofslaverythatisfreedom.
4
Over the last twelve chapters, weve considered both the biblical
andhistoricalbasisforthisprofoundparadigm.Vehaveconsidered
thecrucialdifferencebetweenservantsandslavesnotingthatwhile
servantsarehired,slavesareowned.BelieversarenotmerelyChrists
hiredservants;theyareIisslaves,belongingtoIimasIisposses-
sion. Ie is their Owner and Master, worthy of their unquestioned
allegianceandabsoluteobedience.IisVordistheirfinalauthority;
Iiswill,theirultimatemandate.Iavingtakenuptheircrosstofol-
low Iim, they have died to themselves and can now say with Iaul,
IhavebeencrucifiedwithChrist;anditisnolongerIwholive,but
Christ lives in me (Gal. 2:20). As the apostle elsewhere explained,
[Christ] died for all, so that they who live might no longer live for
themselves, but for Iim who died and rose again on their behalf
(2Cor.5:15).
VehavealsoexaminedthebiblicalteachingaboutChristslord-
ship. Ie is both our Lord and our God. Ie is the King over every
individual believer, over Iis entire church, and over every created
thing.ThoughunbelieversrejectIisauthorityinthislife,therewill
comeadaywhenvvvvwvvwiiinowandeverytonguewillcon-
fessthatJesusChristisLord(Ihil.2:1011).Ve,too,willoneday
4.MichaelCard,ABetterFreedom(DownersGrove,IL:InterVarsityIress,2009),2324.
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The Riches of the Paradox
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giveanaccounttoIim,andIewillrewardusforourfaithfulness.
Iow we long to hear those words of blessing and commendation,
Vell done, My good and faithful slave. Enter into the joy of your
Master.
Our study of slavery has reminded us that we were once the
wretchedslavesofthecruelestmasterimaginablesin.Asmembers
of a fallen human race, we were bound, blind, and dead in our dis-
obedience and rebellion. It was in the midst of our helplessness and
hopelessness that God intervened. Being rich in mercy, Ie chose us,
set Iis love on us, and rescued us from the clutches of our former
owner.ThroughChristssacrificialdeath,wewereredeemedfromthe
slavemarketofsin.Godcleansedusfromouriniquity,clothedusin
Iisrighteousness,andwelcomedusintoIishouseholdforever.
But our gracious God did not stop there. Ie made us not only
slavestorighteousnessbutalsocitizensinIiskingdom,friendsaround
Iistable,andevenadoptedchildreninIisfamily.Now,wewhoonce
werenotapeoplehavebecomethepeopleofGod;wewhowereformerly
faroffhavebeenbroughtnearbythebloodofChrist(Eph.2:13);we
whohadnohopecanlookforwardtotheheavenlyinheritanceIehas
promisedtoallwhoareIisown.Suchaglorioustransformationispos-
sibleonlybecauseChristIimselftookontheformofaslave(Ihil.2:7
ncsn) so that Ie might die to redeem the slaves of sin and reconcile
themtoGod.Inresponse,wewillpraiseIisgloriousnameforeverand
ever,aswejoinwiththechoirsofheaven,singing,VorthyareYouto
takethebookandtobreakitsseals;forYouwereslain,andpurchased
forGodwithYourbloodmenfromeverytribeandtongueandpeople
andnation. . . .VorthyistheLambthatwasslaintoreceivepowerand
richesandwisdomandmightandhonorandgloryandblessing(Rev.
5:9,12).
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Four Compelling Paradoxes
Clearly,wecouldneverfullyexhaustthegloriousrealitiesofslaveryto
Christ.Infact,weneverwillforaswehaveseen,wewillworshipand
serveIimasIisslavesforalleternity(Rev.19:5;22:3).Likethefacet
ofanexquisitediamond,everyangleofthisprofoundbiblicalmetaphor
addsnewdimension,beauty,andinsight.Sadly,itsricheshavelargely
beenlostintranslation,atleastintheEnglish-speakingworld.Butfor
thosewhoarewillingtodigbeneaththesurface,atheologicaltreasure
awaitsone that showcases the glories of our salvation in a remark-
ableway.Thedoctrinesofgracealltakeonfullermeaningwhenseen
throughthelensofslavery,alensfamiliartoandintendedbytheNew
Testamentwriters.
In reality, all of life should be viewed from that perspective. As
Christians,weareslavesofChrist.Vhataradicaldifferencethattruth
shouldmakeinourdailylives:Venolongerliveforourselves.Rather,
we make it our aim to please the Master in everything.Vith that in
mind,letsconsiderthefollowingfourparadoxesofslaverytoChrist
eachofwhichprovidesanotherdimensionofthegloriouscallingwith
whichwehavebeencalled(Eph.4:1).
Slavery Brings Freedom
Asshockingasitisprofound,GodsVordteachesthattruefree-
domcanonlybefoundthroughslaverytoChrist.Thoughtheythink
theyarefree,allunbelieversareinrealityslavestosinheldcaptiveto
theirlustsandensnaredintheirtrespasses.Infact,theBibledenotes
onlytwocategoriesofpeopleinthisworld:thosewhoareslavestosin
andthosewhoareslavestorighteousness.Iaulcontrastedthosetwo
groupsinRomans6:
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Do you not know that when you present yourselves to someone as
slavesforobedience,youareslavesoftheonewhomyouobey,either
of sin resulting in death, or of obedience resulting in righteousness.
ButthanksbetoGodthatthoughyouwereslavesofsin,youbecame
obedientfromthehearttothatformofteachingtowhichyouwere
committed,andhavingbeenfreedfromsin,youbecameslavesofrigh-
teousness.(vv.1618)
As the apostle shows in this passage, there is no such thing as absolute
moral independence. Every person is a slaveeither to sin or to God.
James Montgomery Boice articulated this reality with these words:
Thereisnosuchthingasabsolutefreedomforanyone.Nohumanisfree
todoeverythingheorshemaywanttodo.Thereisonebeinginthe
universewhoistotallyfree,ofcourse.ThatisGod.Butallothersare
limitedbyorenslavedbysomeoneorsomething.Asaresult,theonly
meaningfulquestioninthisareais:Vhoorwhatareyouserving. . . .
Since you and I are human beings and not God, we can never be
autonomous.VemusteitherbeslavestosinorslavesofJesusChrist.
Buthereisthewonderfulandverystrikingthing:TobeaslaveofJesus
Christistruefreedom.
5
SlaverytoChristnotonlymeansfreedomfromsin,guilt,andcon-
demnation. It also means freedom to obey, to please God, and to live
thewayourCreatorintendedustoliveinintimatefellowshipwith
5.JamesMontgomeryBoice,Romans,4vols.(GrandRapids:Baker,1991),2:68990;
emphasisinoriginal.Cf.DouglasMoo,TheWycliffeExegeticalCommentary, Romans 18
(Chicago:MoodyIress,1991),415,wherehewrote,Oneisneverfreefromamaster,and
thosenon-Christianswhothinktheyarefreeareunderanillusioncreatedandsustainedby
Satan.
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Iim. Thus,having been freed from sin [we have been] enslaved to
God(Rom.6:22;cf.1Ieter2:16).SlaverytoChrist,then,istheonly
freedom,foriftheSonmakesyoufree,youwillbefreeindeed( John
8:36).AsAlexanderMaclarenhasexplained:
Suchslaveryistheonlyfreedom.Libertydoesnotmeandoingasyou
like,itmeanslikingasyouought,anddoingthat.Ieonlyisfreewho
submits to God in Christ, and thereby overcomes himself and the
worldandallantagonism,andisabletodothatwhichitishislifeto
do. . . .Youtalkaboutthebondageofobedience.Ah:theweightof
toomuchlibertyisafarsorerbondage.Theyaretheslaveswhosay,
LetusbreakIisbondsasunder,andcastawayIiscordsfromus;
andtheyarethefreemenwhosay,Lord,putThyblessedshackleson
myarms,andimposeThywilluponmywill,andfillmyheartwith
Thylove;andthenwillandhandswillmovefreelyanddelightedly.
IftheSonmakesyoufree,yeshallbefreeindeed.
6
Though Christians do fall into sin from time to time, through
their own disobedient choices, they are never again the slaves of sin
astheywerebeforebeingrescuedbyChristandsetfree.Sinnolon-
gerhasthepowertocontrolthem.Fourth-centurychurchfatherJohn
Chrysostomvividlyillustratedthispointwhenhewrote:
ItisabsurdforthosewhoarebeingledtowardthekingdomofGod
tohavesinrulingoverthemorforthosewhoarecalledtoreignwith
Christ to choose to be captives to sin, as if one should throw down
thecrownfromoffhisheadandchoosetobetheslaveofahysterical
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womanwhocomesbeggingandcoveredinrags. . . .Iowisitthatsin
canreigninyou.Itisnotfromanypowerofitsownbutonlyfrom
yourlaziness.
7
Iaving been redeemed by Christ and empowered by the Ioly
Spirit,believershaveeverythingtheyneedtogainvictoryovertemp-
tation and sin.The power of sin has been permanently broken.The
condemnationoftheLawhasbeenforeverremoved.Thefreedomof
obedienceisourstopossess.NowweserveinnewnessoftheSpirit
(Rom.7:6).InbeingChristsslaves,wearefinallyandfullyliberated;
in submitting to Iim we experience true emancipation, for Iis law
hasforeversetusfreefromthelawofsinanddeath(Rom.8:2).
Slavery Ends Prejudice
Not only is slavery to Christ the way to true freedom; it is also
thepathtoreconciliationandunitywithinthebodyofChrist.Vhen
believersrealizethattheyareallslaves,calledtomodelthehumilityof
theultimateslave(Ihil.2:57),itbecomesobvioushowtheyoughtto
treatothers:Donothingfromselfishnessoremptyconceit,butwith
humility of mind regard one another as more important than your-
selves (v. 3).As our Lord told Iis disciples,Vhoever wishes to be
firstamongyoushallbeslaveofall.ForeventheSonofMandidnot
cometobeserved,buttoserve,andtogiveIislifearansomformany
(Mark10:4445).Afterperformingaslavesjobbywashingthedis-
ciplesfeet,Jesusremindedthem,IfIthen,theLordandtheTeacher,
washedyourfeet,youalsooughttowashoneanothersfeet.ForIgave
youanexamplethatyoualsoshoulddoasIdidtoyou.Truly,truly,I
7.Chrysostom,HomiliesonRomans,11,quotedinGeraldBray,ed.Romans, Ancient Christian
Commentary on Scripture(DownersGrove,IL:InterVarsity,1998),163.
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saytoyou,aslaveisnotgreaterthanhismaster,norisonewhoissent
greaterthantheonewhosenthim.Ifyouknowthesethings,youare
blessedifyoudothem( John13:1417).Sacrificialserviceandlove
foroneanotheroughttocharacterizethefollowersofChrist.Afterall,
everyoneofusisaslave,calledtoimitatetheselflessexampleofour
MasterIimself.
As the gospel went forth from Israel to Samaria and then to the
Gentiles, it broke down previous prejudices between different social
classes and racial groups. Jews and Gentiles, men and women, slaves
andfreemenallwerewelcomedintothechurch,wheretheyenjoyed
equal spiritual standing before God as citizens of heaven and fellow
slavesofChrist.Thegospelhadputanendtoallpriorprejudices.As
Iaul told the Colossians,Iut on the new self who is being renewed
to a true knowledge according to the image of the One who created
hima renewal in which there is no distinction between Greek and
Jew, circumcised and uncircumcised, barbarian, Scythian, slave and
freeman,butChristisall,andinall(3:1011).
But those transformed by the gospel were more than just fellow
slaves.IavingbeenadoptedbyGodasIischildren,theywerenow
membersofthesamefamily.Theirnewrelationshiptooneanotherwas
stronger than any previous bonds or relations. The New Testament
churchwasmoreafamilythananecclesiasticalassociationororgani-
zation.Suchfellowfeelingdoesawaywithconsiderationsofrace(Gal.
3:28; cf. Col. 3:11). Iaul, the Jew, speaks of Titus, the Greek (Gal.
2:3),ashisbrother(2Cor.2:13)andusesthesametermofIhilemon,
anotherGreek,andofOnesimus,arunawayslave(Ihilem.16,20).
8
Of these examples, Iauls treatment of Onesimus is perhaps the
AcademieBooks,1984),12930.
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most remarkable. The apostle fully embraced this Gentile runaway
slave without prejudice or condescension. In his letter to Ihilemon,
Onesimuss owner, Iaul wrote these words of encouragement and
reconciliation:Ierhapshe[Onesimus]wasforthisreasonseparated
from you for a while, that you would have him back forever, no lon-
ger as a slave, but more than a slave, a beloved brother, especially to
me, but how much more to you, both in the flesh and in the Lord
(vv.1516).Throughthepowerofthegospel,aformerIhariseenow
considered himself to be the brother of a Gentile runaway slave. Ie
similarlyinstructedIhilemontoreceiveOnesimusbackwiththelove
of one family member for another.Though Iauls background could
nothavebeenmoredifferentfromthatofOnesimus,thosedifferences
werenoobstacletofellowshipandfriendship,sinceeverybelieverisa
newcreatureinChrist(2Cor.5:1617).ForIaul,theslaveofChrist,
it was his joy to sacrificially serve any other member of his Masters
house(cf.1Cor.9:19).
The apostle James also confronted prejudice in his epistlespe-
cifically on the part of the wealthy toward those who were poor. In
chapter2,heinstructedhisreaders:
Mybrethren,donotholdyourfaithinourgloriousLordJesusChrist
withanattitudeofpersonalfavoritism.Forifamancomesintoyour
assemblywithagoldringanddressedinfineclothes,andtherealso
comesinapoormanindirtyclothes,andyoupayspecialattentionto
theonewhoiswearingthefineclothes,andsay,Yousithereinagood
place,andyousaytothepoorman,Youstandoverthere,orsitdown
by my footstool, have you not made distinctions among yourselves,
andbecomejudgeswithevilmotives. . . .Ifyoushowpartiality,you
arecommittingsin.(vv.14,9)
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Such a warning is still needed in the church today. Irejudice
and partiality have no place within the body of Christ.Ve were all
unworthyslavesofsin,untilChristrescuedusduetonomeritofour
own.Veareall,now,theslavesofChrist,calledtoobeyIimandto
followinIisexampleofloveandself-sacrifice.Consequently,wecan
serveoneanotherinhumilityandgladness,nomatterourethnicor
socioeconomicdifferences,knowingthatweareallaccountabletothe
sameheavenlyMaster.
Slavery Magnifies Grace
A third paradox to consider is this: our slavery to Christ mag-
nifies the wonder of Iis infinite grace. Ve have already discussed
the fact that belonging to Christ as Iis slave is an infinite privilege
(inchapter6).Butitisimportanttounderstandthatourserviceto
Iimisalsoanundeservedgiftonewebothreceiveandaccomplish
by Iis grace. Our ability to serve Iim is only possible because Ie
enables us to do soby the strength which God supplies; so that in
allthingsGodmaybeglorifiedthroughJesusChrist(1Ieter4:11).
God certainly does not need our acts of service (Acts 17:25; cf.
Mark10:45).Yet,IeallowsustheprivilegeofbelongingtoIimso
that we might fully delight in Iim, and in so doing, experience the
truesatisfactionandjoythatcomefromknowingIim.Suchisthe
essenceofeternallifeasJesusprayedinJohn17:3,Thisiseternal
life, that they may know You, the only true God, and Jesus Christ
whomYouhavesent.Eternallifeisnotmerelyaquantityoflife,but
a quality of life, one in which believers enjoy the inexhaustible and
unsurpassedblessingsthatcomefromintimatefellowshipwithGod,
bothinthislifeandthenext.
InMatthew6:24,JesustoldIishearers,Noonecanservetwo
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masters;foreitherhewillhatetheoneandlovetheother,orhewill
be devoted to one and despise the other.You cannot serve God and
wealth.Commentingonthisverse,JohnIiperobserved:
Iow do weserve money. Not by helping money out or providing
anything for money. But by calculating all our lives to benefit maxi-
mally from money. Ve govern all our decisions so as to maximize
the delights of money. So with God. So behind Jesus word about
not serving money but serving God is the assumption that serving
God means living so as to experience the fullness of God as our
Treasure. . . . [T]heuniquenessofourChristianslaveryisthis:the
Master is overwhelmingly all supplying so that even our servitude
itselfisagiftfromhissovereigngrace.
9
ThustheapostleIaulcouldtelltheCorinthiansthat,eveninhis
sacrificial labors on Christs behalf, all must be attributed to Gods
grace.ButbythegraceofGodIamwhatIam,andIisgracetoward
medidnotprovevain;butIlaboredevenmorethanallofthem,yetnot
I,butthegraceofGodwithme(1Cor.15:10).Similarly,allChristians
arecalledtoworkout[their]salvationwithfearandtremblingwhile
recognizingthatitisGodwhoisatworkin[them],bothtowillandto
workforIisgoodpleasure(Ihil.2:1213).Theastonishingreality
isthatGodnotonlycallsustobedutifulslaves;Iealsoenablesusto
befaithfultothatcalling.Moreover,havingempoweredourserviceto
Iim,IethenpromisestoeternallyrewardusforthefaithfulnessIe
hasgraciouslyenabled.
Theslaverymetaphornotonlymagnifiesgrace;italsoshowcases
9.JohnIiper,inanunpublishede-maildatedFebruary9,2010.Usedbypermission.
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love.Asoneauthorhasexplained,Matchingtheparadoxofslaveryin
freedomistheparadoxofloveinslavery.VithinChristianfreedom
there is slavery; within Christian slavery there is love. This prevents
freedom from becoming unbridled license and prevents slavery from
becoming cringing bondage.
10
Slavery to Christ is much more than
mere duty; it is motivated by a heart filled with loving devotion and
puredelight.BecauseGodfirstlovedusandsentIisSontoredeem
us from sin, we now love Iimlonging from the heart to worship,
honor,andobeyIimineverything.OurslaverytoIimisnotdrudg-
erybutajoy-filledprivilegemadepossiblebyIissavinggraceandthe
Spirits continued working in our lives.As loyal citizens and grateful
children, we now serve our King and our Father out of hearts brim-
mingwiththankfulness.TobeChristsslaveisawonderfulandblessed
reality;tobeIisdoulosisnotpartiallysweetandpartiallysour,but
totallysweet.
11
All of this underscores the magnanimous character of our lov-
ing Master. Iis bondage is true freedom. Iis yoke is easy and Iis
burden is light. Vhat Ie has required, Ie has also enabled by Iis
grace.AndIecallsustoobey,notbecauseIeneedsusbutbecause
IeknowsthatweneedIim.Afterall,itisonlyinrelationshipwith
Iimthatoursoulscanbesatisfied.OnlybydelightinginIimcanwe
experiencetruejoyandeternallife.AsAugustinefamouslyprayedin
hisConfessions,YouawakeustodelightinpraisingYou,forYouhave
madeusforYourself,andourheartsarerestlessuntiltheyfindtheir
restinYou.
12
11.Ibid.,142.
12.Augustine,Confessions,1,inJayI.Green,trans.,SaintAugustines Confessions(LaVergne,
TN:LightningSource,2001),1.
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Slavery Pictures Salvation
A fourth and final paradox is found in this glorious reality: God
hasexpressedtherichesofoursalvationusingthesymbolismofslavery.
Thistruth,ofcourse,hasbeenthethemeofthisentirebook.Ineter-
nitypast,GodchosethosewhomIewouldsave.Inourownlifetime,
Ierescuedusfromslaverytosinanddeliveredusintothekingdom
ofIisdearSon.Christsatoningworkonthecrossredeemedus,such
thatwewerepurchasedbyIim;andhavingbeenboughtwithaprice,
wearenowIispossession.Vehavebeenliberatedfromsin,andnow
asslavestorighteousness,wepossessagloriousfreedomthatwillbe
oursforallofeternity.
Butthelanguageofslaverydoesmorethanmerelypicturethegos-
pel. In fact, it is central to the message of salvation. That is because
theslaverymetaphorpointstotherealityofChristslordship,andthe
lordshipofChristisessentialtothebiblicalgospel.
Thegospelmessageisnotsimplyaplanofsalvation;itisacallto
embracethePersonofsalvation.AndIeisbothSaviorandLord;the
twocannotbeseparated.TotrulycometoChrististowillinglysur-
renderyourheart,mind,andwillthewholepersontotheMaster.
Mere lip service to Jesus lordship is nothing more than hypocrisy
(Titus 1:16)a false profession that cannot save (Matt. 7:23; Luke
6:46).Likewise,topreachChristasSaviorbutnotasLordistopresent
agospelmessagethatisincomplete.Inthewordsofmissionary- martyr
JimElliot:
[Itisa]twentieth-centuryheresythatChristisSavioronlybyright,
Lordbyoptionofthebeliever.ThisdenialoftheonlyMasterand
Lord,preach[es]onlyhalfofIisperson,declaringonlypartiallythe
truth as it is in Jesus Christ[.] [The gospel] must be preached with
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the full apprehension of who Ie is, the demanding Lord as well as
thedeliveringSavior. . . .DenialofthelordshipoftheLord.Thatis
disobediencewhichinanywaymakespliabletherequirementofGod,
foritmakesGodnotGod.
13
The gospel, proclaimed in its fullness, necessarily includes the
lordship of Jesus Christ.As Iaul would tell the Romans,If you con-
fesswithyourmouthJesusasLord,andbelieveinyourheartthatGod
raised Iim from the dead, you will be saved (Rom. 10:9, empha-
sis added).Vhen asked,Vhat must I do to be saved. he similarly
instructedtheIhilippianjailer,BelieveintheLordJesus,andyouwill
be saved (Acts 16:31, emphasis added). In explaining the gospel to
theJewsonthedayofIentecost,Ieterendedhissermonwiththese
words:ThereforeletallthehouseofIsraelknowforcertainthatGod
hasmadeIimbothLordandChristthisJesuswhomyoucrucified
(Acts2:36,emphasisadded).
Along those lines, the New Testament consistently places an
emphasis on repentance in its evangelistic calls to the lost. Jesus
Iimself preached,Repent and believe in the gospel (Mark 1:15,
emphasis added; cf. Luke 24:47). At Ientecost, Ieter proclaimed,
Repent, and each of you be baptized in the name of Jesus Christ
for the forgiveness of your sins; and you will receive the gift of the
Ioly Spirit (Acts 2:38, emphasis added; cf. Acts 5:31). Iaul told
thephilosophersonMarsIill,Godisnowdeclaringtomenthatall
people everywhere should repent (Acts 17:30, emphasis added; cf.
20:21).Emphasizingtheobedientnatureofsavingfaith,Johnwrote,
13.JimElliot,inElisabethElliot,ed.,TheJournalsofJimElliot(OldTappan, NJ:Revell,1978),
253.TedateforthisjournalentryisJune7,1950.
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Ie who does not obey the Son will not see life, but the wrath of
Godabidesonhim( John3:36,emphasisadded).Thewritertothe
Iebrews similarly said that Christbecame to all those who obey
Iim the source of eternal salvation (Ieb. 5:9, emphasis added).
Though such language contradicts the easy-believism of some
contemporaryevangelists,itaccordsperfectlywiththeparadigmof
first-centuryslavery.
To be clear, salvation is by faith alone.Yet genuine saving faith
is never alone. It inevitably producesfruit in keeping with repen-
tance(Matt.3:8),therebyevidencingatransformedheart.Theone
whoclaimstoknowChristyetcontinuesinpatternsofunrepentant
sinbetraysthecredibilityofhisprofessionoffaith(1John1:6).By
thesametoken,theonewhoclaimstobelongtoChristyetremains
whollyenslavedtosin,deceiveshimselfastohisspiritualcondition.
TrueslavesofChristhavebeenliberatedfromsinandfreedtorigh-
teousness.Theirlivesbearwitnesstothatreality.Iavingbeensaved
by grace, they werecreated in Christ Jesus for good works (Eph.
2:10). Now they walk in joyful obedience, motivated out of their
heartfelt love for the Master ( John 14:15). As Charles Spurgeon
explained:
Every true Christian pronounces this phrase, Jesus our Lord,
with the emphasis of unreservedness. Ve desire that Christ Jesus
shouldbeourLordineverythingandLordovereverypartofour
being. . . .IewhotrulylovesJesus,andwhoknowsthatheisone
of those who are redeemed by him, says with all his heart that
Jesus is Lord, his absolute Sovereign, his Despot, if that word
be used in the sense of Christ having unlimited monarchy and
supremeswayoverthesoul.Yea,OJesusourLord,thoushaltbe
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theautocratic,imperialMasterofourheart,andofthewholedomin-
ionofourmanhood:
14
Thus we end this book where we beganasking the question,
whatdoesitmeantobeaChristian.Vhetherweexaminethenational
identityofIsraelaftertheexodusfromEgypt,ortheself-identification
oftheapostolicwriters,orthenomenclatureusedbyearlyChristian
martyrswefindourselvescontinuallyconfrontedwithaconceptas
foreigntoourVesternmindsasitisradicalandprofound.Yetifwe
aretofullyappreciatewhatitmeanstofollowChrist,wemustembrace
thelife-changingimplicationsofthisvitalconcept.
TobeaChristianistobeaslaveofChrist.
14.CharlesSpurgeon,JesusOurLord,MetropolitanTabernaclePulpit(Iasadena,TX:Iilgrim
Iublications,1977),48:558.Italicsoriginal.
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Appendix
Voices from
Church History
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Appendix
The Shepherd of Hermas (c. 130)
The Shepherd of Iermas is one of the oldest Christian documents
outsideoftheNewTestament. It refers to believers as slaves of God on a
number of occasions, as evidenced from the excerpt below.
1
Otherancient
ChristiandocumentsevidenceasimilarunderstandingoftheChristianlife.
For example, the FirstEpistleofClementofRome (written around AD
95), refers to God as the Master in some twenty passages.
2
Similarly, in
his letter to the Philadelphians, Ignatius (c. 50c. 110) wrote about the
bishop together with the presbytery and the deacons, my fellow slaves.
3
InrecountingavisionHermashadreportedlyreceived, he wrote:
I replied, Vhat sorts of evil things, Lord, must we refrain from
doing.Listen,hesaid:fromadulteryandsexualimmorality,from
lawless drunkenness, from evil luxury, from an abundance of foods,
extravagant wealth, boasting, pride, and haughtiness, from lying,
slander,andhypocrisy,frombearingagrudgeandspeakinganyblas-
phemy.Thesearethemostwickedofallthedeedsofhumanlife.And
so,theslaveofGodmustrefrainfromdoingthem.Fortheonewhodoes
notrefrainfromthesecannotlivetoGod.Iearnowaswellaboutthe
1.AccordingtoJamesS.Jeers,IermasidentieshimselfandotherChristiansastheslaves
ofGod(Vis.1.2.4;4.1.3;Mand.3.4;Sim.8.6.5).Teimplicationofthesepassagesisthat
ChristiansoweGodthesameobediencethatmastersrequireoftheirslaves(Jewishand
ChristianFamiliesinFirst-CenturyRome,inKarlI.DonfriedandIeterRichardson,eds.,
JudaismandChristianityinFirst-Century Rome[GrandRapids:Eerdmans,1998],148).
2.JamesAloysiusKleistnotesthisaboutClementsrstEpistletotheCorinthians.Inabout20
passagesinthisepistleClementspeaksofGodastheMaster,adesignationnotcommonin
modernspeech.TeideaisthesamethatpromptedSt.Iaultocallhimselfthedoulosorslave
ofChrist(TheEpistlesofSt. Clement of Rome and St. Ignatius of Antioch[Mahwah,NJ:Iaulist
Iress,1946],1067n35).
3.Ignatius,LettertothePhiladelphians,4,inBartD.Ehrman,trans.,TheApostolicFathers
(Cambridge,Mass.:IarvardUniversity,2003),I:287.
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thingsthatfollowthese.Arethereyetotherwickeddeeds,Lord.I
asked.Yesindeed,hesaid,therearemanyfromwhichtheslaveofGod
must refrain: robbery, lying, fraud, bearing false witness, greed, evil
desire,deception,vanity,arrogance,andasmanythingsasaresimilar
tothese.Dothesethingsnotseemwickedtoyou.Yesindeed,Isaid,
verywickedfortheslavesofGod.Andsoitisnecessaryfortheone
enslavedtoGodtorefrainfromthesethings.
4
Polycarp (c. 69c. 155)
InhisLettertotheIhilippians,Polycarpwrote,
Foryouknowthatyouhavebeensavedbyagraciousgiftnotfrom
works but by the will of God through Jesus Christ.Therefore, bind
upyourlooserobesandserveasGods slaves in reverential fear and truth,
abandoning futile reasoning and the error that deceives many, and
believingintheonewhoraisedourLordJesusChristfromthedead
andgavehimgloryandathroneathisrighthand.Everythinginheaven
andonearthissubjecttohim; everything that breathes will serve him;he
is coming as a judge of the living and the dead; and God will hold
thosewhodisobeyhimaccountableforhisblood.
5
Second-Century Martyrs
In a letter from the Churches of Lyons and Vienne to the Church of
Asia:
4.ShepherdofHermas,ExpositionontheEighthCommandment,38.36,inEhrman,The
ApostolicFathers(Cambridge,Mass.:Iarvard,2005),II:26971.
5.Iolycarp,LettertothePhilippians,12,inEhrman,TheApostolicFathers(2003),I:335.
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The dwellers in Vienne and Lyons of Gaul, slaves of Christ, to the
brethren inAsia and Ihrygia who have the same faith and hope of
redemptionwithus,peaceandgraceandgloryfromGodtheFather
andourLordChristJesus.Thegreatnessofthisourtribulation,the
furious rage of the Gentiles against the saints, and what things the
blessed martyrs have suffered, we are not able exactly to express by
word,orcomprehendinwriting.
6
Ambrosiaster (c. 366c. 384)
Ie[theapostleIaul]saysthisbecausethroughthelawoffaithhehas
diedtothelawofMoses.Fortheonewhoisliberatedfromitdies and
lives to God, becoming his slave, purchased by Christ.
7
John Chrysostom (c. 347407)
[I]n the things that relate to Christ, both [slaves and masters] are
equal:andjustasyouaretheslaveofChrist, so also is your master. . . .
[I]t is possible for one who is a slave not to be a slave; and for one
whoisafreemantobeaslave.Andhowcanonebeaslaveandnota
slave.VhenhedoesallforGod:whenhefeignsnothing,anddoes
nothingoutofeye-servicetowardsmen:thatishowonewhoisaslave
tomencanbefree.Oragain,howdoesonewhoisfreebecomeaslave
[ofsin].Vhenheservesmeninanyevilservice,eitherforgluttonyor
6.Eusebius,EcclesiasticalHistory,5.14,inJohnAllenGiles,trans.,TheWritingsoftheEarly
ChristiansoftheSecondCentury(London:JohnRussellSmith,1857),222.
7.Corpus Scriptorum Ecclesiasticorum Latinorum,81.3:28.213,inEricIlumerscriticalnotes
inAugustines Commentary on Galatians (NewYork:OxfordUniversityIress,2003),30n153.
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desireofwealthorforofficessake.Forsuchaone,thoughhebefree,
ismoreofaslavethananyman. . . .
SuchathingisChristianity; in slavery it bestows freedom. . . .[After
all,] the real slavery is that of sin.And if you are not a slave in this
sense, be bold and rejoice. No one shall have power to do you any
wrong,havingthetemperamentwhichcannotbeenslaved.Butifyou
areaslavetosin,eventhoughyoubetenthousandtimesfreeyouhave
nogoodofyourfreedom.
8
Firstthereisthefreeingfromsin, and then there is the making of slaves of
righteousness, which is better than any freedom.ForGodhasdonethe
sameasifapersonweretotakeanorphanwhohadbeencarriedaway
bysavagesintotheirowncountry,andwasnotonlytofreehimfrom
captivitybuttosetakindoffatheroverhimandraisehimtoavery
great dignity.This is what has happened in our case. For it was not
justthatGodfreedusfromouroldevils;Iealsoledusintothelife
ofangels.Ieopenedthewayforustoenjoythebestlife,handingus
overtothesafekeepingofrighteousnessandkillingourformerevils,
puttingtheoldmaninustodeathandbringingustoeternallife.
9
Augustine (354430)
WritingaboutAugustine, Gerald Bonner noted that personal experi-
ence, as reported in the Confessions, had persuaded him that in the last
8.Chrysostom,HomiliesonFirstCorinthians,Iomily19.56(on1Cor.7:2223),quotedin
IhilipScha,ASelectLibraryoftheNiceneandPost-Nicene Fathers of the Christian Church
(NewYork:ChristianLiteratureCompany,1889),XII.1089.Englishtranslationupdatedfor
readability.
9.JohnChrysostom,Homilies on Romans,11,quotedinGeraldBray,ed.,Romans, Ancient
Christian Commentary on Scripture(DownersGrove,IL:InterVarsity,1998),170.
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resort human freedom could only be relative: only by becoming enslaved to
God could one escape being a slave to sin.
10
Following are several places
whereAugustines emphasis on that concept can be seen.
DoesyourLordnotdeservetohaveyouashistrustworthyslave.
11
Ifthenhe,onewiththeFather,equaltotheFather,GodfromGod,God
with God, co-eternal, immortal, equally unchanging, equally timeless,
equallycreatoranddisposeroftimes,ifhebecausehecameintime,took
theformofaslave, and was found in appearance as a man(Ihil2:7),then
heseekshisFathersglory,nothisown.Vhatshouldyou,Oman,do,
you who seek your own glory whenever you do anything good, while
whenyoudosomethingbad,youfigureoutwaystoblameGod.
Takealookatyourself;youareacreature,acknowledgethecre-
ator;youareaslave, do not disdain the master;youhavebeenadopted,
butnotonyourmerits.Seekthegloryoftheonefromwhomyouhave
receivedthisgrace,Oadoptedchild,seekthegloryoftheonewhose
glorywassoughtbyhisonlytruebornSon.
12
Charles Hodge (17971878)
AllChristians . . . were bought with a price.That is, purchased by
Christ with his most precious blood, 1 Iet. 1, 18.19.Ye belong to
10.GeraldBonner,Anti-IelagianVorks,inAllanFitzgerald,ed.,AugustinethroughtheAges:
An Encyclopedia(GrandRapids:Eerdmans,1999),43.
11.Augustine,Sermon159,inJohnE.Rottelle,trans.,Sermons(IydeIark,NY:NewCity
Iress,1992),124.
12.Augustine,HomiliesontheGospelofJohn140,Iomily29.TranslatedbyEdmundIill
(IydeIark,NY:NewCityIress,2009),495.
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him;yearehisslaves,andshouldthereforeactaccordingly;andnot
betheslavesofmen.Theslaveofonemastercannotbetheslaveof
another.OnewhoisredeemedbyChrist,whofeelsthathebelongs
tohim,thathiswillisthesupremeruleofaction,andwhoperforms
all his duties, not as a man-pleaser, but as doing service as to the
Lord, and not to men, Eph. 6, 6. 7, is inwardly free, whatever his
external relations may be. . . . They [the Corinthian believers] all
belongedtoChrist.Tohimtheirallegiancewasdue.They,therefore,
whether bond or free, should act in obedience to him, and not in
obediencetomen.
13
Charles Spurgeon (18341892)
Makenoreserve,exercisenochoicebutobeyhiscommand.Vhenyou
knowwhathecommands,donothesitate,question,ortrytoavoidit,
butdoit:doitatonce,doitheartily,doitcheerfully,doittothefull.
Itisbutalittlethingthat,asourLordhasboughtuswiththepriceof
hisownblood,weshouldbehisservants.Theapostlesfrequentlycall
themselves the bond-slaves of Christ. Where our Authorized Version
softlyputsitservant it really is bond-slave. The early saints delighted
to count themselves Christs absolute property, bought by him, owned by
him, and wholly at his disposal.Iaulevenwentsofarastorejoicethat
hehadthemarksofhisMastersbrandonhim,andhecries,Letno
mantroubleme:forIbearinmybodythemarksoftheLordJesus.
Therewastheendofalldebate:hewastheLords,andthemarksof
13.CharlesIodge,ExpositionoftheFirstEpistletotheCorinthians(NewYork:RobertCarter
&Brothers,1878),125.
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Appendix
the scourges, the rods, and the stones were the broad-arrow of the
King which marked Iauls body as the property of Jesus the Lord.
NowifthesaintsofoldtimegloriedinobeyingChrist,Ipraythatyou
andI,forgettingthesecttowhichwemaybelong,oreventhenation
ofwhichweformapart,mayfeelthatourfirstobjectinlifeistoobey
ourLordandnottofollowahumanleader,ortopromoteareligious
or political party. This one thing we mean to do, and so follow the
advice of Solomon as he says,Let thine eyes look right on, and let
thine eyelids look straight before thee. Beloved, let us endeavor to
beobedientintheminuteaswellasinthegreatermatters,foritisin
detailsthattrueobedienceisbestseen.
14
VearetowaituponourMasterhumbly,reverently,feelingitanhon-
ourtodoanythingforhim.Vearetobeself-surrendered,givenup
henceforth to the Lord, free men, and yet most truly serfs of this
Great Emperor. Ve are never so free as when we own our sacred
serfdom. . . .OftenPaulcallshimselftheservantoftheLord, and even
the slave of Christ, and he glories in the branding irons marks upon
his flesh.I bear, says he,in my body the marks of the Lord Jesus;
henceforth let no man trouble me. We count it liberty to bear the
bondsofChrist.Vereckonthistobesupremestfreedomforwesing
with the psalmist,I am thy servant; I am thy servant. Thou hast
loosedmybonds.Bindthesacrificewithcords,evenwithcordsto
the horns of the altar. Such is the conduct which our servitude to
ourLordrequires.
15
14.CharlesSpurgeon,EyesRight,MetropolitanTabernaclePulpit(Iasadena,TX:Iilgrim
Iublications,1974),34:689.
15.CharlesSpurgeon,TeVaytoIonor,sermonno.1118,inMetropolitanTabernaclePulpit
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Every true Christian pronounces this phrase,Jesus our Lord, with
theemphasisofunreservedness.VedesirethatChristJesusshouldbe
ourLordineverythingandLordovereverypartofourbeing. . . .Ie
whotrulylovesJesus,andwhoknowsthatheisoneofthosewhoare
redeemedbyhim,sayswithallhisheartthatJesusisLord,hisabso-
luteSovereign,hisDespot,ifthatwordbeusedinthesenseofChrist
havingunlimitedmonarchyandsupremeswayoverthesoul.Yea,O
JesusourLord,thoushaltbetheautocratic,imperialMasterofour
heart,andofthewholedominionofourmanhood:
16
Alexander Maclaren (18261910)

Thetrueposition, then, for a man is to be Gods slave.Theharsh,repel-
lentfeaturesofthatwickedinstitutionassumeanaltogetherdifferent
character when they become the features of my relation to Iim.
Absolute submission, unconditional obedience, on the slaves part;
and on the part of the Master complete ownership, the right of life
and death, the right of disposing of all goods and chattels, the right
of separating husband and wife, parents and children, the right of
issuing commandments without a reason, the right to expect that
those commandments shall be swiftly, unhesitatingly, punctiliously,
and completely performedthese things inhere in our relation to
God.Blessedthemanwhohaslearnedthattheydo,andhasaccepted
themashishighestgloryandthesecurityofhismostblessedlife:For,
brethren,suchsubmission, absolute and unconditional, the blending and
the absorption of my own will in His will, is the secret of all that makes
manhood glorious and great and happy.
16.CharlesSpurgeon,JesusOurLord,MetropolitanTabernaclePulpit(Iasadena,TX:
IilgrimIublications,1977),48:558.Italicsoriginal.
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Appendix
Remember,however,thatintheNewTestamentthesenamesof
slaveandowneraretransferredtoChristiansandJesusChrist.The
ServanthasIisslaves;andIewhoisGodsServant,anddoesnot
Iis own will but the Fathers will, has us for Iis servants, imposes
Iis will upon us, and we are bound to render to Iim a revenue of
entireobediencelikethatwhichIehathlaidatIisFathersfeet.
Suchslaveryistheonlyfreedom.Libertydoesnotmeandoingas
youlike,itmeanslikingasyouought,anddoingthat.Ieonlyisfree
who submits to God in Christ, and thereby overcomes himself and
theworldandallantagonism,andisabletodothatwhichitishislife
to do.A prison out of which we do not desire to go is no restraint,
and the will which coincides with law is the only will that is truly
free.Youtalkaboutthebondageofobedience.Ah:theweightoftoo
muchlibertyisafarsorerbondage.Theyaretheslaveswhosay,Let
usbreakIisbondsasunder,andcastawayIiscordsfromus;and
theyarethefreemenwhosay,Lord,putThyblessedshacklesonmy
arms,andimposeThywilluponmywill,andfillmyheartwithThy
love;andthenwillandhandswillmovefreelyanddelightedly.Ifthe
Sonmakeyoufree,yeshallbefreeindeed.
Such slavery is the only nobility. In the wicked old empires, as
insomeoftheirmodernsurvivalstoday,viziersandprimeministers
weremostlydrawnfromtheservileclasses.ItissoinGodskingdom.
TheywhomakethemselvesGodsslavesarebyIimmadekingsand
priests,andshallreignwithIimonearth.Ifweareslaves,thenarewe
sonsandheirsofGodthroughJesusChrist. . . .
TheServant-Sonmakesusslavesandsons.Itmattersnothingto
me that Jesus Christ perfectly fulfilled the law of God; it is so much
thebetterforIim,butofnovalueforme,unlessIehasthepowerof
makingmelikeIimself.AndIehasit,andifyouwilltrustyourselves
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toIim,andgiveyourheartstoIim,andaskIimtogovernyou,Ie
will govern you; and if you will abandon your false liberty which is
servitude,andtakethesoberfreedomwhichisobedience,thenIewill
bringyoutoshareinIistemperofjoyfulservice;andevenwemaybe
abletosay,MymeatandmydrinkistodothewillofIimthatsent
me,andtrulysayingthat,weshallhavethekeytoalldelights.
17
R. C. H. Lenski (1864 1936)
[Ve are to be] presenting ourselves and our members as
[slaves] to God after we have been freed from the dominion of
sinandarehappyandblessedslavesofGod.IerewehaveLuthers
live under him in his kingdom and serve him, etc. The participle
[inRomans14:18]means,beingaslaveandworkingasaslave.The
implicationisnotasitisin[toserve],renderingservicefor
Christ,doingasmuchaswecanforhim;butinallthatwedohaving
nowillofourown,beingdirectedandcontrolledonlybyChristswill,
hebeingour,ouronlyLordandMaster. . . .Hewho, as a slave
to Christ, submits his will to him in all he does is well-pleasing to God
and need never fear to stand before his judgment seat.
18
J. Campbell White (18701962)
Speakingatthe1906 international conference of the Student Volunteer
Movement for Foreign Missions, J. Campbell White challenged his audi-
ence with these words:
18.R.C.I.Lenski,InterpretationofSaintPauls Epistle(Minneapolis:AugsburgFortress,
2008),843.
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Appendix
Is it true, or is it false, that Jesus Christ is the only rightful owner and
Lord of our lives. Martin Luther thought it was true when he said,
Ifanyonewouldknockonthedoorofmybreastandsay, Vholives
here. I would not reply,Martin Luther, but would say, The Lord
JesusChrist. Iaulgaveexpressiontothegreatestpracticalrealityof
hislifewhenhesaid,IamcrucifiedwithChrist;nevertheless,Ilive;
yetnotI,butChristlivethinme.FortometoliveisChrist.Andhe
notonlyregardedhimselfastheslaveofChrist,butheregardedthat
attitude as the normal and rightful one of every disciple of Christ.
Yearenotyourown;foryeareboughtwithaprice;therefore,glorify
God in your body, and in your spirit.Ye are Christs; and Christ
isGods.FeedtheChurchofGod,whichhehathpurchasedwith
his own blood.I beseech you, therefore, brethren, by the mercies
of God, that ye present your bodies a living sacrifice, holy, accept-
able unto God, which is your reasonable service. And our Lord
Iimselfregardedthisastheonlyrightattitudeofeveryfollowerof
IistowardIimself.YecallmeMasterandLord;andyesaywell;
forsoIam.
This lordship and ownership of Jesus Christ applies not only to our
lives, but it carries with it all our possessions and powers.... There can
be no possible question that Jesus Christ regards Himself as the owner and
Lord of our life. For us the practical question is, Have we recognized His
ownership and His lordship, and are we living in that attitude toward Him.
. . .Iaskmyself,asIaskyoutonight,whetherthereisanything
sodivinethatwecandowiththislifeofoursastobinditinperpetual
voluntaryslaverytoJesusChristforlosthumanityssake,andtosay
toIim:IfGodwillshowmeanythingthatIcandofortheredemp-
tion of this world that I have not yet attempted, by Iis grace I will
undertakeitatonce;forIcannot,IdarenotgouptojudgmentuntilI
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havedonetheutmostthatGodexpectsmetodotodiffuseIisglory
throughoutthewholeworld.
19
Jim Elliot (19271956)
JimElliotwasoneoffiveAmericanmissionariestoEcuadorwhowere
martyredbytheWaodaniIndians. He is famous for his statement He is no
fool who gives what he cannot keep to gain that which he cannot lose.
20
In
anotherjournalentry, commenting on the opening verses of Jude, he wrote:
CertainmeninthegrouptowhomJudewrotehadturnedthegraceof
Godintolooseliving,denyingtheonlyMasterandLord,JesusChrist.
Thiswaswrittenformyday:FortodayIhearofmenpreachingthat
grace means freedom to live unrestrained lives apart from any stan-
dard of moral purity, declaringwe are not under law, we are under
grace.Graceturnedinto[licentiousness]:Combinedwith
thisisthetwentieth-centuryheresythatChristisSavioronlybyright,
Lordbyoptionofthebeliever.ThisdenialoftheonlyMasterand
Lord,preach[es]onlyhalfofIisperson,declaringonlypartiallythe
truth as it is in Jesus Christ[.] [The gospel] must be preached with
the full apprehension of who Ie is, the demanding Lord as well as
thedeliveringSavior. . ..DenialofthelordshipoftheLord.Thatis
disobediencewhichinanywaymakespliabletherequirementofGod,
foritmakesGodnotGod.
21
19.J.CampbellVhite,TeOwnershipandLordshipofJesusChrist,inStudentsandthe
ModernMissionaryCrusade(NewYork:StudentVolunteerMovementforForeignMissions,
1906),29,36.
20.JimElliot,inElisabethElliott,ed.,TheJournalsofJimElliot(OldTappan, NJ:Revell,
1978),174,journalentrydatedOctober28,1949.
21.Ibid.,253,journalentrydatedJune7,1950.
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About the Author
V
idely known for his thorough, candid approach to
teaching Gods Vord, John MacArthur is a popular
authorandconferencespeakerandhasservedaspastor-
teacher of Grace Community Church in SunValley, California, since
1969.Johnandhiswife,Iatricia,havefourgrownchildrenandfifteen
grandchildren.
Johnspulpitministryhasbeenextendedaroundtheglobethrough
hismediaministry,GracetoYou,anditssatelliteofficesinsevencoun-
tries. In addition to producing daily radio programs for nearly two
thousandEnglishandSpanishradiooutletsworldwide,GracetoYou
distributesbooks,software,audiotapes,andCDsbyJohnMacArthur.
John is president of The Masters College and Seminary and
has written hundreds of books and study guides, each one bibli-
cal and practical. Best-selling titles include The Gospel According to
Jesus, Truth War, The Murder of Jesus, Twelve Ordinary Men, Twelve
Extraordinary Women,andThe MacArthur Study Bible,a1998ECIA
GoldMedallionrecipient.
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For Your Personal or Group Study
To help you dig deeper into what it means to be Christs slave,
Dr. MacArthur has prepared a helpful guide for your personal
or group study. Includes probing questions, recommended
additional reading, and extended Bible passages.
ISBN: 978-1-4002-0291-1
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T

Augustine (354430) simply asked his congregation this rhetorical

Ve were bought with a price; therefore, we are no longer under the

Simply knowing he was in the Masters care made it possible to face

Like Charles Spurgeon, the faithful throughout church history

After Christs humiliation and death,God highly exalted Iim, and

andSatans blind slave

accounts like these would have given first-century Christians a vivid

Such provided a natural parallel to the Christians redemption from

27.AlexanderMaclaren,ExpositionsofHolyScripture, the Acts(n.p.:Bibliolife,2007),149.

But we have been made slaves of God, for Christ, to righteousness.

26.AlexanderMaclaren,ExpositionsofHolyScripture, the Acts(n.p.,BiblioLife,2007),149,

It should also comfort and enthuse us, if we are living obediently. A

Therefore we are citizens of heaven, both by emancipation and

Alexander Maclaren (18261910)

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