---
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title: "Slave of Christ: A New Testament Metaphor for Total Devotion to Christ (Volume 8) (New Studies in Biblical Theology)"
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# Slave of Christ: A New Testament Metaphor for Total Devotion to Christ (Volume 8) (New Studies in Biblical Theology)

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## Customer Reviews

### ⭐⭐⭐⭐⭐ 







  
  
    Exchanging the yoke of slavery to sin for total devotion to Christ, the gentle and humble Master
  

*by B***E on Reviewed in the United States on May 5, 2022*

LAWS for JEWISH SLAVES1. Slaves were part of the family. They rested on the Sabbath and celebrated the religious feasts (Dt 5:14; 16:14).2. Impoverished Jews who sold themselves to a master had to be treated as paid workers, not slaves (Lev 25:39-40).3. Slaves had to be released after six years (Dt 15:12) unless they chose to remain as slaves in perpetuity (Dt 15:16-17).4. Before six years expired, a slave could earn his freedom:1) In the year of Jubilee Year (every fifty years) (Lev 25:54).2) If he was permanently injured, he was set free in compensation for the jury (Ex 21:26-27).3) A kinsman-redeemer could buy him out of slavery (Lev 25:48-49).4) If he accumulated property or wealth, he could purchase his own freedom (Lev 25:49).5. Foreign slaves fleeing from their masters, or Hebrew slaves who escaped from their foreign masters, were to be granted asylum in Israel (Dt 23:15-16).6. Slave owners were instructed not to be severe or ruthless (Lev 25:43,46).7. Friendship often developed between masters and slaves. Slaves could voluntarily stay with his master. If so, his master would pierce the slave's earlobe with an awl (Ex 21:5,6).These humane rules recalled Israel's own experience of being treated poorly as slaves in Egypt."You shall remember that you were a slave in the land of Egypt, and the Lord your God brought you out there by a mighty hand and by an outstretched arm" (Dt 5:15).SLAVERY in the NEW TESTAMENTChristianity began during a time when slavery was deeply entrenched in society. Christianity accepted its reality without justifying it.Spiritually, slaves and masters are on the same level and have the same heavenly Master."For there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus" (Gal 3:28).New Testament writers addressed slaves as persons capable of moral decisions. They are to act "out of reverence for the Lord" (Col 3:22). Their obedience to earthly masters is equivalent to obedience to Christ (Eph 6:5).The slave who patiently endures suffering that results from doing what is right enjoys God's approval and is following the example of Christ (1 Pet 2:21).Slaves were accepted as candidates for baptism and participants in the Lord's Supper and Christian fellowship in general.Masters are held accountable by God for how they treat slaves."Masters, grant to your slaves justice and fairness, knowing that you too have a Master in heaven" (Col 4:1). "Give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him" (Eph 6:9).WHAT PARABLES TEACH about SLAVERY1. One slave could be responsible for the conduct of another slave (Lk 12:42,45).2. A slave could carry out multiple duties, working indoors or outdoors (Lk 17:7-8).3. A slave could collect dues on behalf of his master (Mt 21:34).4. A slave could be entrusted with money to invest (Mt 25:14-30).5. Some slaves abused their masters' trust (Lk 12:45-46).6. A slave's faithfulness was measured by his obedience and duty (Lk 12:42-43).7. Some slaves were day-laborers, negotiating a daily rate (Mt 20:1-2, 8).8. Slaves could summon guests to a wedding (Mt 22:3-4).9. If a slave was unable to pay a debt, he and his family could be sold (Mt 18:25) or imprisoned (Mt 18:28-30).10. One reward for loyal service was increased responsibility (Mt 24:46-47).SLAVERY and the FREEDOM of CHRISTIANITYPutting one's faith in Jesus Christ results in1. freedom from spiritual death."Truly, truly, I say to you, he who hears My word and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life" (Jn 5:24).2. freedom from pleasing only yourself."And He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf" (2 Cor 5:15).3. freedom from living for others' approval."For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a slave of Christ" (Gal 1:10).4. freedom from the bondage of sin."Everyone who commits sin is a slave of sin...If the Son makes you free, you will be free indeed" (Jn 8:34,36).5. freedom from bondage to the Mosaic Law."Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead" (Rom 7:4).6. eventual freedom from physical death."He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death...Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire" (Rev 2:11; 20:14).7. freedom from slavery to the "elementary principles of the world.""See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. For in Him all the fullness of Deity dwells in bodily form...Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day...If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit to such decrees, such as, 'Do not handle, do not taste, do not touch'" (Col 2:8,9,16, 20-21).SLAVERY to SIN versus SLAVERY TO RIGHTEOUSNESSIn Romans 6:15-23, Paul uses the metaphor of slavery to contrast the utter entrapment of sin with the freedom of slavery to Christ. Every person is either a slave of sin or a slave of righteousness."What then? Shall we sin because we are not under law but under grace? May it never be!Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed,and having been freed from sin, you became slaves of righteousness.I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification.For when you were slaves of sin, you were free in regard to righteousness.Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death.But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord."FOLLOWERS of CHRIST ARE CALLED HIS SLAVES"But now that you have been set free from sin and have become slaves of God, the benefits you reap leads to holiness, and the result is eternal life" (Rom 6:22).Household slaves are called "slaves of Christ" (Eph 6:6).The free person is called "Christ's slave" (1 Cor 7:22).The night before He died, Jesus washed the disciples' feet and told them to follow His example, because "a slave is not greater than his master" (Jn 13:16).Jesus is Lord, and His disciples are His slaves.SLAVERY as a YOKEThe piece of wood worn on the necks of the draught-animals was called a yoke (zygos) (Num 19:2).Negatively, the yoke was a symbol of humiliating bondage and enforced subjection. The Lord told Jeremiah to "make a yoke out of straps and crossbars and put it on your neck" (Jer 27:2) to symbolize the nation's pending subjection to Nebuchadnezzar, king of Babylon.Positively, Jesus said, "Come to Me, all of you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble at heart, and you will find rest for your souls. For My yoke is easy and My burden is light" (Mt 11:28-30).Christian conversion exchanges the yoke of sin and evil desires for the yoke of slavery to Christ.SERVICE to CHRISTThe slave is totally at the disposal of his master.Jesus repeatedly said, "I do not seek My own will, but the will of Him who sent Me" (Jn 5:30).Slaves of Christ strive to obey Him rather than to obey sin (Rom 6:16).They seek to do the will of God "in the sincerity of" their hearts" (Eph 6:5).They seek to please God.Jesus said, "I always do the things that are pleasing to Him" (Jn 8:29).At both Christ's baptism and His transfiguration, God the Father said,"This is My beloved Son, in whom I am well-pleased" (Mt 3:17; 17:5).Paul prays for the Colossians to "please God in all respects" (Col 1:10).BOUGHT by CHRISTIn the 1st century, there was a decline in the number of war captives, so the demand for slaves elevated their price. Whereas a Roman soldier was paid 225 denaii per year, an unskilled slave cost between 500-600 denarii. A skilled slave, who might be used as a tutor, craftsman or a vinedresser, could cost as much as 2,000 denarii.Peter refers to Christ as "the Master who bought" Christians (2 Pet 2:1) with "precious blood, as of a lamb unblemished and spotless, the blood of Christ" (1 Pet 1:19).John says of Christ, "Worthy are You to take the book and to break its seals; for you were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation" (Rev 5:9).We belong to Christ by His purchase of us with His death on the cross."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).MARK of OWNERSHIPPaul considered that his sufferings for Christ were visible evidence of his belonging to Christ."From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus" (Gal 6:17).Paul had been "beaten times without number, often in danger of death, five times I received from the Jews thirty-nine lashes, three times I was beaten with rods, once I was stoned" (2 Cor 11:23-25; Acts 14:19).However, few Christians bear the marks on their body that Paul did.Instead, God gives all Christians the Holy Spirit as a seal or pledge of His ownership."God, who sealed us and gave us the Spirit in our hearts as a pledge" (2 Cor 1:22)."the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory" (Eph 1:14; 4:30).A POSITION of HONORTo be a slave of an earthly master was usually dishonorable and possibly abusive, but to be a slave of Christ was a great honor. How could this be honorable, since Christ taught that to follow Him meant to be last, not first? (Mt 29:26,27) Because the Christian Master is the Lord of the universe, and is gentle and humble, and He bears so much of our heavy burdens that, comparatively, our burdens are "easy" and "light" (Mt 11:29-30).Paul called himself, "a slave of Christ Jesus, called as an apostle" (Rom 1:1).Peter called himself, "a slave and apostle of Christ Jesus" (2 Pet 1:1).James, half-brother to Jesus, called himself, "a slave of God and of the Lord Jesus Christ" (James 1:1).Jude, half-brother to Jesus, called himself, "a slave of Jesus Christ, and brother to James" (Jude 1).FOUR NEW TESTAMENT CHRISTIANS of  DEVOTION to CHRISTDORCAS (Acts 9:36-42)Tabitha was a Christian disciple who lived at Joppa. Her name means Dorcas."This woman was abounding with deed of kindness and charity which she continually did" (Acts 9:36).She was known for making tunics and cloaks for widows.  She fell ill and died. Dorcas' friends dispatched two men to Lydda to request the apostle Peter to come quickly. After Peter arrived, he went upstairs to where Dorcas lay and sent all the mourners out of the room. He knelt and prayed, and then addressed the corpse, "Tabitha, get up!" She opened her eyes. When she saw Peter, she sat up. He helped her to her feet and presented her alive to the local believers.ONESIPHORUS (2Tim 1:16-18; 4:19)Paul encourages Timothy to not be ashamed of the gospel and not to be ashamed that Paul was in prison. Paul uses the positive example of Onesiphorus, who1. on arrival in Rome, he "eagerly searched" to locate Paul, whom he eventually found.2. "often refreshed" Paul and "was not ashamed" of Paul's chains.3. had rendered service to Paul and others when Paul was in Ephesus.PRISCILLA and AQUILAAquila was a Jew born and raised in Pontus on the Black Sea (Acts 18:2).He was converted perhaps by Pontian Christians who had been at Pentecost (Acts 2:9).He was a tent-maker by trade (Acts 18:3).He met and married a high-born Roman lady, Priscilla (Acts 18:2).They both became stalwart members of the church in Rome (Rom 16:3).They were expelled from Rome by the edict to Claudius against the Jews (Acts 18:2).At Corinth, they show Paul hospitality, and practice their tent-maker with Paul (Acts 18:3; 2 Cor 11:9).They then sail from Corinth to Ephesus (Acts 18:18-19).They continue Paul's ministry when he leaves for Syria (Acts 18:19-21).They worshiped regularly in the synagogue (Acts 18:26).Part of the Ephesian church met in their home (1 Cor 16:19).They instruct Apollos in Christian doctrine (Acts 18:26).They encouraged Apollos to visit Corinth (Acts 18:27).Paul may have lived with them during his three-year residence in Ephesus (Acts 20:31).They risked their lives for Paul (Rom 16:4).Priscilla and Aquila returned to Rome after the death of Claudius.They received Paul's greetings and were known to all the churches of the Gentiles (Rom 16:3-4).Part of the church in Rome met their home (Rom 16:5).They supported the timid Timothy in his work in Ephesus (2 Tim 4:19).

### ⭐⭐⭐⭐⭐ 







  
  
    Harris provides excellent background material on slavery in the Roman world that ...
  

*by A***K on Reviewed in the United States on January 24, 2016*

Murray Harris writes this book to explore the New Testament word group doulos (translated slave or servant) and to explain the slave of Christ metaphor as a picture of the Christian’s relationship with God. Harris’ hope for the book is that it would draw attention to the metaphor of slavery in order to revive interest in the often neglected theme and to promote wholehearted devotion to Christ (19). The book opens by offering a list of the uses of doulos and explanations of the slave of Christ expression in Scripture (17-24). Chapters 2-3 explain background material to the theme by covering slavery in the Roman Empire in the first century and by giving details about New Testament attitudes toward physical slavery (25-68). The next section of the book (chapters 4-7) explain the four main connotations of the doulos word group in Scripture; slavery as freedom, lordship, ownership, and privilege (69-138). The final section of the book (chapters 8-9) explains the significance of the slave of Christ phrase in the New Testament and offers four examples of characters who demonstrated the theme in their actions; Dorcas, Onesiphorus, Priscilla, and Aquila (139-172).This book is a thorough and scholarly treatment of the New Testament metaphor of slave of Christ. Harris provides excellent background material on slavery in the Roman world that serves as a backdrop for the biblical use of the metaphor. The introductory chapter explains the rationale for the book well and sets the stage for the rest of the book by listing the occurrences of the expression slave of God in Scripture. Harris’ use of question and answer format throughout the book serves to keep the reader interested in the theme. This book revives the importance and poignancy the slave of Christ theme that has often been lost in modern English translations. Harris writes with clarity, concern, and the necessary sensitivity and balance required by this theme. All of the major texts about slave of Christ are covered with a grammatical precision that is also informed by scholarly reference material. Particularly helpful is the four part explanation of the doulos word group as freedom, lordship, ownership, and privilege. Harris insightfully explains how the slavery to Christ image is a wholly positive—someone who is humble in submission, obedient to the Master’s will, and preoccupied with pleasing Christ (143). Harris also carefully explains the limitations of the metaphor. Harris’ explanation of the life and ministry of Pricilla and Aquila as slaves to Christ is particularly thorough and perceptive.The book has engaging research questions and clear rationale but lacks a clear thesis statement and explanation of methodology. Harris does pause to summarize his thoughts throughout the book but a comprehensive summary of the main findings of the book is missing. At the end of the book the reader is left with excellent information on the topic but without a concise overview of the slavery metaphor or any ideas on how to apply the truths to life. A final chapter including a summary and application section would improve the book.

### ⭐⭐⭐⭐⭐ 







  
  
    A Significant Contribution to N.T. Studies
  

*by M***O on Reviewed in the United States on May 28, 2015*

Harris' book begins with a detailed study of the linguistic, historical, legal, and social contexts of the institution of slavery in ancient Israel, Greece, and Rome in the first century.  The book then studies Paul's metaphoric use (and the implications) of slave terminology with respect to the Christian's relationship with God.  He argues that Paul's use of the slave metaphor connotes exclusive ownership, total availability, and complete dependence rather than enforced, loss of freedom, or cringing subservience.  This book brings a significant contribution to New Testament studies.

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