M-G: 10.28.13 // Not Just About Body Works, Luke 6:46

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The emphasis in Lk 6:46-49 is on obedience. “Lord” (Gk, kurios) means master. "But why do you call Me 'Lord [Master], Lord [Master],' and not do the things which I say?” The word that captures the essence of the relationship between master and servant in the NT is the Greek word doulos often translated as “servant,” but it literally means “slave.”

The distinction between servant and slave is that the former was either for hire or volunteered to be a “servant.” The slave, on the other hand, was the purchased property of his or her master, meaning the master had complete authority over the slave, and therefore, the slave had no rights whatsoever and was obligated to obey the master 24/7. Unlike the human master, who had only control over his slave’s body and not the heart, the Divine Master has control over the heart, body, and soul of the slave and demands obedience and allegiance wholeheartedly, nothing less will do (Deut 6:5). It is a paradox of control and choice.

People get up in arms over being referred to as slaves of Christ, preferring sons, daughters, or servants. But the Holy Spirit specifically selected the word doulos as the best way to describe our personal relationship with God. The English word “slave” is often avoided by many translators when doulos speaks of personal relationships. The idea behind “slave” has more to do with function (cf. Mt 20:27; Rom 6:16) rather than a position; however, it was used as a descriptive title in the introduction to some of the epistles.

Paul referred to himself as a slave of Jesus Christ (Rom 1:1; Php 1:1, “bondservant” = slave, doulos) and a slave of God (Titus 1:1, “bondservant” = slave, doulos). Even the Lord’s half-brothers considered themselves to be slaves; James saw himself as a "bondservant" [slave, doulos] of God and of the Lord Jesus Christ (Jas 1:1), and Jude referred to himself as a slave of Jesus Christ ("bondservant” = slave, doulos, Jude 1:1). Peter also saw himself as a slave of Christ (2 Pet 1:1, “bondservant” = slave, doulos). These men had a crystal clear understanding that their service to the King was that of a slave (doulos) of Jesus Christ. 

Let me backtrack to Titus 1:1 for a moment where Paul referred to himself as “a bondservant [slave] of God and an apostle of Jesus Christ.” What this tells me about Paul was that he understood the differences in service to the King and was able to throttle between the two: humility (a slave of God) and his authority (an apostle). When he opens up an epistle with just a reference to his apostleship, there is a more authoritative tone in his letter (cf. Gal 1:1, 6). Even when Paul came across in softer tones he still carried the weight of an apostle. Paul was well aware of his roles in his personal relationship with God as a doulos (slave) and his authority as an apostle of Jesus Christ. Paul's very reason for living was knowing and doing the will of God! There is no evidence that Paul ever abused his authority as an apostle for his will was lost in the will of the Master (a true slave mentality).

We have both in Christ, humility (as slaves of God, Rom 6:22; 1 Cor 6:20) and authority (as ambassadors for Christ, 2 Cor 5:20) but often, we struggle between the two. We tend to lose sight that we were bought with a price out of the slave market of sin, and we tend to get too self-righteous by usurping authority. We like the position and authority aspect, but shun the negative connotation of being a slave which suggests common and powerless. Many get very upset and contentious with translating doulos slave because it runs counterintuitive to our adoption as sons and daughters of God and our freedom in Christ! How can we be sons and daughters of God and called slaves, too? The real slaves are those who are slaves to sin, yes? 

So why under inspiration or under the guidance of the Holy Spirit does Paul define our personal relationship with Yahweh by the word slave? Let's take a step back and read some of the words of Jesus during the sermon on the mount, 

“Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven.  Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness'” (Mt 7:21-23)!

Scary isn’t it? These people who prophesied in Jesus’ name, cast out demons, and did many wonders, all in His name never had a personal relationship with Jesus Christ (“I never knew you” and disobeyed the commands of God by practicing lawlessness though they were doing some spectacular things (cf. 1 Jn 3:4; Mt 13:41)! Any observer might say, “Nobody can do these things he or she does unless from God!” 

Throughout it all, they were fraudulent, fakes of faith. They were in inner rebellion against the law of God through unbelief, resulting in spiritual barrenness (cf. Mt 7:20). Their “faith” was one without foundation, without fruit, professing to know the Lord but never experiencing salvation by grace through faith (cf. Jn 3:3; Eph 2:8-9). They may have an active profession but when disaster hits; their profession of faith built upon the sand, however, collapses, and they are nowhere to be found (Lk 6:49). True faith produces fruit or good works (cf. Jas 1:22-25; 2:26); it withstands the floods of life because the house of their profession is built upon a rock (Lk 6:48).

Our Lord’s question “Why call Me ‘Lord, Lord’ and not do the things which I say?” is the litmus test to our understanding of our personal relationship to Jesus Christ. Is He really Lord in our life? Do we seek to do His will immediately and completely as it is done in heaven (cf. Mt 6:10)? “Depart from Me” are horrifying words if we are faking it. Genuine faith produces obedience, not a fruitless life. Paul and others through inspiration reveal that they understood clearly their role in service to our Lord that it requires a wholehearted (heart, body, and soul) service to the King, not just body works of going through the motions of religion. 

Yes, we are sons and daughters of the King if we have truly been born from above. This is our permanent (invulnerable to change) position for all eternity. Our practice in service to the King is best described as a slave of Jesus Christ, meaning, our will is to be lost in the will of the Master which is not permanent but a day-by-day matter of faith choices. I could make the case, if we do not consider ourselves as slaves of God with Him who operates under Rom 8:28 and so much more, then we are not only out of the will of God in service to Him but also our love (agape) for Him becomes questionable (cf. Jn 14:15). 

This concept of our sonship and slave-ship to Him is foundational in positional and practical relationships. It is vital that you and I never lose sight in our walk of at least three things in this regard: (1) who we are (a child of the King of Kings), (2) who we belong to (the King of Kings), and (3) what it cost Yahweh to redeem us and elevate us to the status of Son/slave and daughter/slave of God! Adoption was His choice; a slave of God is a faith choice in glorifying Yahweh through our service to Him for all that He has done for us.

It is true, we are no longer a slave to sin, but now, we are a slave to God bought with a very terrible price (1 Cor 6:19-20). If we do not have the heart of a slave, we are essentially ungrateful runaways (running away from the will of God). Argue as you will about the translation of doulos, but this is the teaching of the NT. Sons and slaves best describe our relationship, positionally and practically, with Yahweh. 

Why should we call Him Lord or Master if you or I do not serve Yahweh wholeheartedly whom we call Lord or Master? It's not just about body works; it involves the whole heart (cf. Deut 6:5; Mk 12:30), the seat of our thinking (Prov 10:8; 15:14, 28), feeling (Prov 12:25; 13:12; 14:10, 13), and choosing (Prov 5:12). <><