The Best Form of Slavery

He who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. (1 Corinthians 7:22, my translation)

I would have expected Paul to switch the places of “Lord,” which means Master, and “Christ,” which means Messiah.

He correlates our liberation with Jesus being our Master (“a freedman of the Lord”). And he correlates our new slavery with Jesus being our Messiah (“a slave of Christ”). It seems strange because the Messiah came to liberate his people from their captors; and masters take control of their slaves’ lives.

Why does he say it this way? Why correlate slavery (rather than liberation) with Messiah, and liberation (rather than slavery) with Master?

Suggestion: The switch has two effects on our new liberty and two effects on our new slavery.

On the one hand, in calling us “the liberated of the Lord,” he secures and limits our new liberty:

His lordship is over all other lords; so our liberation is uncontested — absolutely secure.

But, free from all other lords, we are not free from him. Our freedom is mercifully limited. Jesus is our Master.

On the other hand, in calling us the “slaves of Christ,” he loosens and sweetens our slavery:

The Messiah lays claim on his own in order to bring them from the confines of captivity into the open spaces of peace. “Of the increase of his government and of peace there will be no end” (Isaiah 9:7).

And he makes them his own to give them the sweetest joy. “With honey from the rock I would satisfy you” (Psalm 81:16). And that Rock is Christ, the Messiah.

So, Christian, be glad in this: “He who was called in the Lord as a slave is a freedman of the Lord” — the Master. “Likewise he who was free when called is a slave of Christ” — the loosening, sweetening Messiah.”

John Piper 

The Best Form of Slavery

He who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. (1 Corinthians 7:22, my translation)

I would have expected Paul to switch the places of “Lord,” which means Master, and “Christ,” which means Messiah.

He correlates our liberation with Jesus being our Master (“a freedman of the Lord”). And he correlates our new slavery with Jesus being our Messiah (“a slave of Christ”). It seems strange because the Messiah came to liberate his people from their captors; and masters take control of their slaves’ lives.

Why does he say it this way? Why correlate slavery (rather than liberation) with Messiah, and liberation (rather than slavery) with Master?

Suggestion: The switch has two effects on our new liberty and two effects on our new slavery.

On the one hand, in calling us “the liberated of the Lord,” he secures and limits our new liberty:

His lordship is over all other lords; so our liberation is uncontested — absolutely secure.

But, free from all other lords, we are not free from him. Our freedom is mercifully limited. Jesus is our Master.

On the other hand, in calling us the “slaves of Christ,” he loosens and sweetens our slavery:

The Messiah lays claim on his own in order to bring them from the confines of captivity into the open spaces of peace. “Of the increase of his government and of peace there will be no end” (Isaiah 9:7).

And he makes them his own to give them the sweetest joy. “With honey from the rock I would satisfy you” (Psalm 81:16). And that Rock is Christ, the Messiah.

So, Christian, be glad in this: “He who was called in the Lord as a slave is a freedman of the Lord” — the Master. “Likewise he who was free when called is a slave of Christ” — the loosening, sweetening Messiah.”

John Piper 

The Power of a Superior Promise

I shall walk in freedom, for I have sought your precepts. (Psalm 119:45, my translation)

An essential element of joy is freedom. None of us would be happy if we were not free from what we hate and free for what we love.

And where do we find true freedom? Psalm 119:45 says, “I shall walk in freedom, for I have sought your precepts.”

The picture is one of open spaces. The word frees us from smallness of mind. “God gave Solomon . . . breadth of mind like the sand on the seashore” (1 Kings 4:29). The word frees us from threatening confinements. “He brought me out into a broad place” (Psalm 18:19).

Jesus says, “You will know the truth, and the truth will set you free” (John 8:32). The freedom he has in mind is freedom from the slavery of sin (John 8:34). Or, to put it positively, it is freedom for holiness.

The promises of God’s grace provide the power that makes the demands of God’s holiness an experience of freedom rather than fear and confinement. Peter described the freeing power of God’s promises like this: “Through [his precious and very great promises] you become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire” (2 Peter 1:4).

In other words, when we trust the promises of God, we sever the root of corruption and sinful desire by the power of a superior promise.

How crucial is the word that breaks the power of counterfeit pleasures! And how vigilant we should be to light our paths and load our hearts with the word of God!

“Your word is a lamp to my feet and a light to my path” (Psalm 119:105). “I have stored up your word in my heart, that I might not sin against you” (Psalm 119:11).

John Piper 

The Best Form of Slavery

He who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. (1 Corinthians 7:22, my translation)

I would have expected Paul to switch the places of “Lord,” which means Master, and “Christ,” which means Messiah.

He correlates our liberation with Jesus being our Master (“a freedman of the Lord”). And he correlates our new slavery with Jesus being our Messiah (“a slave of Christ”). It seems strange because the Messiah came to liberate his people from their captors; and masters take control of their slaves’ lives.

Why does he say it this way? Why correlate slavery (rather than liberation) with Messiah, and liberation (rather than slavery) with Master?

Suggestion: The switch has two effects on our new liberty and two effects on our new slavery.

On the one hand, in calling us “the liberated of the Lord,” he secures and limits our new liberty:

His lordship is over all other lords; so our liberation is uncontested — absolutely secure.

But, free from all other lords, we are not free from him. Our freedom is mercifully limited. Jesus is our Master.

On the other hand, in calling us the “slaves of Christ,” he loosens and sweetens our slavery:

The Messiah lays claim on his own in order to bring them from the confines of captivity into the open spaces of peace. “Of the increase of his government and of peace there will be no end” (Isaiah 9:7).

And he makes them his own to give them the sweetest joy. “With honey from the rock I would satisfy you” (Psalm 81:16). And that Rock is Christ, the Messiah.

So, Christian, be glad in this: “He who was called in the Lord as a slave is a freedman of the Lord” — the Master. “Likewise he who was free when called is a slave of Christ” — the loosening, sweetening Messiah.”

John Piper 

The Best Form of Slavery

He who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. (1 Corinthians 7:22, my translation)

I would have expected Paul to switch the places of “Lord,” which means Master, and “Christ,” which means Messiah.

He correlates our liberation with Jesus being our Master (“a freedman of the Lord”). And he correlates our new slavery with Jesus being our Messiah (“a slave of Christ”). It seems strange because the Messiah came to liberate his people from their captors; and masters take control of their slaves’ lives.

Why does he say it this way? Why correlate slavery (rather than liberation) with Messiah, and liberation (rather than slavery) with Master?

Suggestion: The switch has two effects on our new liberty and two effects on our new slavery.

On the one hand, in calling us “the liberated of the Lord,” he secures and limits our new liberty:

His lordship is over all other lords; so our liberation is uncontested — absolutely secure.

But, free from all other lords, we are not free from him. Our freedom is mercifully limited. Jesus is our Master.

On the other hand, in calling us the “slaves of Christ,” he loosens and sweetens our slavery:

The Messiah lays claim on his own in order to bring them from the confines of captivity into the open spaces of peace. “Of the increase of his government and of peace there will be no end” (Isaiah 9:7).

And he makes them his own to give them the sweetest joy. “With honey from the rock I would satisfy you” (Psalm 81:16). And that Rock is Christ, the Messiah.

So, Christian, be glad in this: “He who was called in the Lord as a slave is a freedman of the Lord” — the Master. “Likewise he who was free when called is a slave of Christ” — the loosening, sweetening Messiah.”

John Piper