Slaves to God in Christ Jesus Handed Over in Power
Chapter 3 - 2.0
Paul identifies himself as a “[slave][1] of Christ Jesus . . . set apart for the gospel” (Rom 1:1; cf. Gal 1:10; Phil 1:1; 1 Cor 9:19; Titus 1:1). Middendorf elucidates δοῦλος as a slave of Christ bought and paid for, and possession of another,
Immediately after his name, he describes himself as a δοῦλος. Being “a slave of Christ Jesus” means he is bought, paid for, and owned by Christ (as in Phil 1:1; see also Titus 1:1; cf. James 1:1; 2 Pet 1:1; Jude 1). The secular use of the word readily conveys the notion of being owned by another ... Paul affirms the idea for the Corinthians by reminding them: “and you are not your own, for you were purchased at a price” (1 Cor 6:19–20). Being a δοῦλος, “slave,” expresses Jesus’ ownership of Paul (and us), but it also points ahead toward the type of κύριος, “Lord,” Jesus is, namely, one who faithfully sacrificed himself for us and who seeks to conform our will to his own (see, e.g., 3:21–26; 12:1–2; see also Mt 20:25–28; Jn 13:13–17).[2]
The slave of Christ is bought and owned, ransomed and redeemed by Christ through faith and Baptism. For as Paul writes, “You were bought with a price” (1 Cor 6:20; 7:23).[3]
Slaves of God are slaves of Jesus Christ. Paul further explains, “For he who was called in the Lord while a slave, is the Lord’s freedman. Likewise, he who was called while free, is Christ’s slave. You were bought with a price; do not become slaves of men” (1 Cor 7:22-23; cf. 1 Cor 6:20; 1 Pet 1:18-19). Interestingly, the imperative to “not become slaves of men” (1 Cor 7:23) would be to deny the freedom from sin and Satan through Christ's payment for sin and respond again to sin and death.[4] Furthermore, being called by God to freedom through faith is indeed why “Paul begins by referring to himself as ‘a slave of Christ Jesus’.”[5] Fittingly, the slave to Christ is a slave to righteousness.
Paul is not alone in describing himself as a slave to Christ. In Philippians chapter one, Paul describes himself and Timothy as “slaves of Christ Jesus” (v. 1). Paul and Silas are called slaves of God (cf. Acts 16:17. In fact, all the Baptized believers are “freed from the [slavery] of sin . . . enslaved to God” (Rom 6:22). Therefore, note these examples:
· Epaphras “a slave of Christ Jesus” (Col 4:12),
· God’s workmen are “the Lord’s slaves” (2 Tim 2:24),
· “James, a slave of God and of the Lord Jesus Christ” (James 1:1), and
· “Free people . . . as slaves of God” (cf. 1 Pet 2:16),
· “Simeon Peter, a slave and apostle of Jesus Christ” (2 Pet 1:1), and
· “Jude, a slave to Jesus Christ” (Jude 1:1).
· Jesus' mother identifies as a slave of Yahweh, “And Mary said, Behold, the slave of the Lord; may it be done to me according to your word . . . And my spirit has rejoiced in God my Savior. ‘For He has looked upon the humble state of His slave” (Luke 1:38, 47-48).
· Simeon in the temple, “Now Master, You are releasing Your slave in peace, According to Your word” (Luke 2:29). Along with all the saints, God’s people are slaves of Christ.
· John speaks the same way in the Book of Revelation in the first chapter: “his slave John” (Rev 1:1) and the 144,000 sealed “slaves of our God” (Rev 7:3), and “his own slaves, the prophets” (Rev 10:7) and Yahweh’s “slaves, the prophets, and to the saints and to those who fear your name, the small and the great” (Rev 11:18). Moses, the slave of God (Rev 15:3), the blood of God’s slaves shed by the great harlot (cf. Rev 19:2), and “all you slaves, and those who fear him, the small and the great” (Rev. 19:5), the angel and fellow slave with the brothers (cf. Rev 19:10; 22:9), the Lamb’s slaves (cf. Rev 22:3), and Yahweh’s slaves (cf. Rev 22:6).
The Old Testament LXX, read by Jesus and Paul in the first century, also beautifully identifies the language of the slave of God. The Septuagint is undoubtedly familiar with δοῦλοι τοῦ θεοῦ––the slaves of God. Consider these examples: Ezra and all rebuilding the temple, as “slaves of God” (cf. Ezra 5:11; Isa 42:19). Joshua and Moses identify themselves individually as a δοῦλος κυρίου––slave of Yahweh (cf. Josh 14:7; Judges 2:8; 2 Kings 18:12).[6]
Spiritual slavery to God in Christ embodies a Spirit of gentleness, as well as gratitude and thankfulness in response to being bought from sin through Yahweh’s promised Messiah, Jesus. The slave of Christ is revealed clearly in the Scripture as redeemed by God to live in Christ’s Kingdom.
Transfer of Power and Status “Handed Over”
Enslaved sinners are transferred, or handed over, from the power and kingdom of Satan over to the power and Kingdom of Christ (cf. Col 1:13). The slave to sin is now a slave to God, declared righteous by God in Christ. Slaves to sin become transferred over as slaves to God by the acquittal of sin and declaration of righteousness on account of Christ.
Slavery to God is a transfer of authority from Satan’s power. In the Book of Acts, Paul describes the transfer of authority from darkness to light, from the power of Satan to God, before King Agrippa.[7] Paul writes of this status change, “But thanks [be] to God, because you were slaves of sin, but you responded from [the] heart to [the] form of teaching into which you were handed over. Furthermore, after being freed from the [slavery] of sin, you were enslaved to righteousness” (Rom 6:17-18). Slaves of sin are handed over as slaves to Christ. The slavery language used by Paul helps the reader and recipient of grace to see the handing over of lordship as exclusively the work of God, and not due to the individual’s works, will, choice, merits, or righteousness.
Being handed over to Master Jesus Christ is the work and will of God in Christ through the Word and Baptism, where faith is created and given by the Holy Spirit. Middendorf comments on being handed over to another master,
The metaphor of slavery developed by Paul in 6:16–22 supports understanding the verb “handed over” as connoting slaves (of sin) being “handed over” to another master, namely, the Lord Jesus. The concept of the transfer of a slave also indicates that the verb functions as a divine passive. The notion that “you were handed over [by God]” (παρεδόθητε) makes clear that this change in status is not effected by a person’s works or his decision; neither is it a matter of active obedience. As with the numerous passives regarding Baptism earlier in the chapter (e.g., 6:3, 4, 6, 7), Paul’s language here is precise.[8]
Handed over as a slave to God as a result of Baptism, the sinner is under the power of Christ.
Those enslaved to righteousness are born of God and no longer of the world or under the power of Satan. John writes, “We know that no one who has been born of God sins, but He who was begotten of God keeps him, and the evil one does not touch him. We know that we are of God, and the whole world lies in the power of the evil one” (1 John 5:18-19; cf. John 8:23; 15:19; 17:14, 16; 18:36). Slaves of God are handed over from the darkness into light, from the evil one and slavery to sin, to slavery to God. Paul explains it is Jesus Christ, “who rescued us from the authority of darkness, and transferred us to the kingdom of the Son of His love, in whom we have redemption, the forgiveness of sins” (Col 1:13-14; cf. Acts 26:18). Transferred over from the authority of Satan to God through repentant faith and Baptism into Christ, God forgives sinners of all sin–past, present, and future.
Conclusion
Thankfully, Christians have been handed over as slaves to Christ who redeemed those who were once captive to the world, and the power of sin, death, and evil.[9] Slavery to sin has ended for the Baptized believer, the old self has been “crucified with Christ” (Gal 2:20). The body of sin has been brought to nothing. The sinner is no longer enslaved to sin (cf. Rom 6:6), but set free, declared righteous, and justified from sin (cf. Rom 6:7, 18). Therefore, those bound to God in Christ Jesus rejoice as slaves to God and righteousness, receiving a righteousness extra nos––from without or outside themselves. The slave of God is also resurrected from the spiritual deadness of sin to eternal life in Christ. The sinner has been handed over from the power of Satan to God in Christ. Paul concludes Romans 6, “For the payment of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23),[10] giving an exemplary description of the work of God in Christ for sinners.
The slave to God looks forward to Jesus' Parousia and the resurrection on the Last Day. Baptized believers will be fully transformed into the new heaven and new earth. Middendorf writes, “While our full experience of life with Christ remains in the future (our bodily resurrection will take place when Christ returns on the Last Day), already now the promise is certain for ‘as many as of us as were baptized into Christ Jesus’ (6:3).”[11]
In the next chapter, the slave to God and righteousness presents bodily members to Christ and bears fruit in sanctification. Martin Luther wrote, “To make the way smoother for the unlearned–for only them do I serve–I shall set down the following two propositions concerning the freedom and the bondage of the spirit: A Christian is perfectly free lord of all, subject to none. A Christian is a dutiful servant of all, subject to all.”[12] Those bound to Christ and His righteousness are subject to none and, yet, also willingly subject to all. Similarly, Paul expresses a positive kind of slavery in the second half of Romans 6. The next chapter explores what slavery to righteousness looks like within Paul’s imperatives to Christian slaves of righteousness.
[1] Middendorf notes, “1:1 Παῦλος δοῦλος Χριστοῦ Ἰησοῦ—The translation of δοῦλος as ‘servant’ is weak (e.g., ESV, RSV, NRSV).1 ‘Bondservant’ is better (NKJV; similar is NASB), but ‘slave’ is most accurate . . . The use of עֶבֶד in the OT (usually rendered as δοῦλος in the LXX) raises the status of certain people who are referred to as Yahweh’s ‘servant’ (e.g., Moses in Josh 1:2; Samuel in 1 Sam 3:9–10; David in 2 Sam 3:18; 7:5, 8). However, even in relationship to God or, as here, to Christ Jesus, the point remains that the δοῦλος is ‘owned body and soul’ (BDAG, 2 b β) by him.” Romans 1–8, 57.
[2] Middendorf, Romans 1–8, 61-62; “‘Everybody’s Serving Someone,’ is validated by Romans 6.” Ibid.
[3] For “ransom” and “redeemed” references, cf., Matt 20:28; Mark 10:45; Luke 1:68; Acts 7:35; 20:28; Gal 3:13; 4:5; 1 Tim 2:6; Titus 2:14; 1 Pet 1:18; Rev 5:9; 14:3-4.
[4] Paul E. Kretzmann commented, “The price of redemption which had to be laid down to deliver us from the slavery of sin and Satan was so immeasurably great that it must serve for all times to deter us from a very -foolish step, that of becoming servants of men, of selling ourselves into the vilest of slavery by abandoning the truth of Scriptures and permitting ourselves to be swayed and governed by the imagination and wisdom of men. And the Corinthians could readily make the application of the word in their own case, namely, not to make themselves so dependent upon any man as to imagine that they were not really free, even though they had a master over them.” Paul E. Kretzmann, Popular Commentary of the Bible: The New Testament, 2 vols, 121.
[5] Middendorf, Romans 1–8, 503.
[6] The Septuagint, “Greek Old Testament” rendered in these verses are δοῦλοι τοῦ θεοῦ–slaves of God, and δοῦλος κυρίου–slaves of Yahweh. In contrast, English translations render the Old Testament; “servant(s) of Yahweh (the LORD)” and “servant(s) of the Most High God” instead of “slaves of . . .” in these verses and others. Cf. Hebrew עֶֽבֶד־יְהוָ֥ה–slave of Yahweh, and עבדוהי די־אלה–slaves of the Most High God (cf. Dan 3:33, 43/44, 46, 86, 93).
[7] “And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. But rise up and stand on your feet; for this purpose I have appeared to you, to appoint you as a servant [υπηρετην] and a witness not only to the things in which you have seen, but also to the those in which I will appear to you; rescuing you from the Jewish people and from the Gentiles, to whom I am sending you; to open their eyes so that they may turn from darkness to light and from the authority [ἐξουσία] of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in me’” (Acts 26:15-18 cf. Col 1:13-4).
[8] Middendorf, Romans 1–8, 501.
[9] The psalmist sings of the redemption of God from the power of Sheol. “But God will redeem my soul from the power of Sheol, for He will receive me” (Psalm 49:15; cf. Psalm 16:10; Hos 13:14; Acts 2:27; 1 Cor 15:16; Heb 2:14.
[10] Middendorf elucidates: “Thankfully, the last half of 6:23 provides the rest of the story.84 Paul expresses the positive, antithetical alternative as “the gracious gift of God.” Thus God’s “gracious gift” (χάρισμα), previously used in 5:15 and 5:16, is now equated with “eternal life” (ζωὴ αἰώνιος), mentioned earlier in 2:7; 5:21; 6:22. This makes clear how the outcome just stated with the same words at the end of 6:22 is attained. Such life is not obtained by producing fruit or through consecrated living, significant as those are. It is, instead, the gracious gift of God “in Christ Jesus our Lord” (6:23). The lordship of sin and its reign have been deposed by Jesus Christ and now stand opposed by those in him (“continually resist the reign of sin,” 6:12; “sin will not be lord of you,” 6:14). They have been freed from slavery to sin and are now enslaved to a new Master and “Lord” (κύριος). As a result, his life—eternal life—is theirs. As Jesus “died to sin once for all” and now “lives to God” (6:10), so baptized believers in him are “dead to sin” and “living to God in Christ Jesus” (6:11), who is now further defined as “our Lord” (ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, 6:23). And, once again, how did we get to be “in Christ”? “We were baptized into Christ Jesus” (6:3); therefore, he is also our Lord.” Romans 1–8, 509.
[11] Ibid., 470.
[12] Luther, “Freedom of a Christian” (1520), AE 31:344.