In the modern church, “Jesus is Lord” rolls easily off the tongue in sermon and song. It has invaded our vocabulary and become standard in our liturgy. As an ancient acclamation, however, it would have been more difficult to articulate. In the Roman world, recent converts would have gasped, and political prospects would have choked on its ramifications.
Yet, it became common coin as a choral refrain amongst the earliest Christians. It was a simple yet profound testimony summarizing their faith. It affirmed their belief in Jesus’ divinity and pledged their allegiance to him as King.
We still declare the exact words today, but they have been stripped of their original offense. The saying is little more than a Hallmark slogan. To recover its profundity, let’s dive into the cultural setting of the Greco-Roman world to uncover what the term “Lord” (Kyrios in Greek, Dominus in Latin) originally signified.
Deciphering the Implications of Lordship in the Greco-Roman World
The appellation “Lord” (Kyrios) was a title of the utmost respect and authority in the Greco-Roman civilization, denoting power and supremacy. It was reserved for the ruling class, including renowned philosophers and victorious generals, but it was ultimately applied to emperors. The Roman Senate proclaimed Julius Caesar Dominus et Deus (Lord and God) after his death (Suetonius, Divus Julius, 88). This title wasn’t empty words or vapid praise. The label told of Caesar’s unparalleled authority and sway over a vast empire.
After Julius, Dominus et Deus was applied with varying intensity to numerous of his successors:
- Augustus (Gaius Octavius) – 27 BC-AD 14. The first Roman Emperor was often referred to as Lord, especially by the Eastern provinces, where he was also worshipped as a god.
- Tiberius (Tiberius Julius Caesar Augustus) – AD 14-37.
- Caligula (Gaius Julius Caesar Augustus Germanicus) – AD 37-41. He demanded to be worshipped as a living god and insisted on “Lord” as one of his titles.
- Claudius (Tiberius Claudius Caesar Augustus Germanicus) – AD 41-54.
- Nero (Nero Claudius Caesar Augustus Germanicus) – AD 54-68.
- Vespasian (Titus Flavius Vespasianus) – AD 69-79.
- Titus (Titus Flavius Caesar Vespasianus Augustus) – AD 79-81.
- Domitian (Titus Flavius Caesar Domitianus Augustus) – AD 81-96. He insisted on being addressed consistently as Dominus et Deus (“Lord and God”).
“Domitian insisted on being addressed consistently as Dominus et Deus.”
As derivatives of Caesar’s authority, other leaders were also addressed as Kyrios. Here are some examples:
- Herod the Great (Herod) – King of Judea, ruling under Roman authority. As well as his son, Antipas, Tetrarch of Galilee and Perea (Josephus, Antiquities5), and grandson, Agrippa I, King of Judea from AD 41–44 (Josephus, Antiquities 19.5).
- Lysander—A famed Greek General, d. 395 BC (Plutarch, Lysander, 7.2)
- Holofernes—General under Ashurbanipal (669-31 BC) of Assyria (Judith 5:20–21; 11:5–6, 10–11).
Beyond political and military leaders, the title Kyrios also extended to wealthy landowners, patrons, and priests/priestesses. Thus, it ranged from “sir” to “your majesty” and even to gods and goddesses. Kyrios or Dominus were part of religious parlance, which is not inconsistent with earthly rulers since their power was seen as coming from the heavens.
“Beyond political and military leaders, the title Kyrios also extended to wealthy landowners, patrons, and priests/priestesses.”
As such, it is only natural that Zeus, the chief deity, was frequently referred to as Kyrios in Homer’s groundbreaking epic, The Iliad (1.202). This was not merely an honorific title. It was a declaration of absolute power, a title that recognized Zeus’s omnipotence, and it came with the expectation that his followers would show him everlasting devotion and loyalty.
There were lesser “deities” also referred to as Kyrios:
- Sarapis (or Serapis) – An Egyptian deity introduced under Ptolemaic rulers and later adopted by Greeks and Romans.
- Mithras – A god of Mithraism, a mystery cult popular among the Roman military.
- Orpheus – As a legendary musician and central figure in his mystery cult, Orpheus was considered divine by some and may have been referred to as “Lord” within the context of his cult.
- Dionysus – The Greek god of wine, fertility, and theater.
Given this backdrop for the title Kurios, it is curious, to say the least, that a carpenter from Nazareth, steeped in a Judaic ethos of monotheism, would ever have gained the title.
The Subversive Message of “Jesus is Lord” in its Original Context:
Against the backdrop of Greco-Roman politics and religion, saying “Jesus is Lord” was a dangerous declaration of his hegemony over other earthly rulers. Furthermore, after his ascension, his rule extended to heaven and earth. No wonder the contemporary culture balked at such an assertion.
When the early Christians boldly proclaimed, “Jesus is Lord,” they pitted Jesus against both local leaders and literary legends. In a society where Caesar was Lord, this seemingly foolhardy assertion was a perilous move that could be understood as fomenting rebellion. And where Zeus was Lord, it could be interpreted as blasphemy.
“When the early Christians boldly proclaimed, ‘Jesus is Lord,’ they pitted Jesus against both local leaders and literary legends.”
Thus, this subversive claim upset the established social and religious order of Romans as well as Jews. Just so we are clear, Christians didn’t add Jesus to the list of leaders, human and divine, who were also Lord. He replaced them. “Jesus is Lord” excluded all other claimants, putting Jesus on a pedestal that reached the very throne of God.
“As a result God exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow —in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.” (Philippians 2:9–11, NET)
The renowned Roman historian Tacitus described how Christians who refused to proclaim “Caesar is Lord” were subjected to cruel punishment (Tacitus, Annals, 15.44). Their declaration raised questions and heated the political debate by challenging the implicit social norm. Their statement “Jesus is Lord” raised both eyebrows and ire.
Jesus is Lord: “The renowned Roman historian Tacitus described how Christians who refused to proclaim ‘Caesar is Lord’ were subjected to cruel punishment.”
To make matters more complicated, this claim, applied to Jesus, challenged what it meant to be a “Lord.” Jesus embodied a kind of lordship in stark contrast to the gods of Olympus, one marked by humility, service, and self-sacrificing love rather than ostentation or caprice. This new interpretation of power and authority, based on the life and teachings of Jesus, established a new standard that has been echoed throughout history.
This declaration also rewired their understanding of who could be Lord. Jesus’ Lordship was established through service, humility, and self-sacrifice, unlike the Caesars or Greek gods, who kept their status through strength, riches, or ancestry. No longer was one a Lord by birth but by behavior and the counterintuitive behavior of sacrifice and service as opposed to brute force and ostentations demonstration of riches and power. Rather than power being used for self-protection or self-promotion, the most legitimate use of power was for the powerless.
This was a double-edged sword. First, Jesus replaced the other rulers with his exclusive claims to authority. THEN, he invited in the hoi-polloi (Greek for the common “many”) who imaged his humility and self-sacrifice, to join him in his regal rule. This was offense upon offense.
Jesus is Lord: “This was offense upon offense.”
The Modern Response to “Jesus is Lord”
Today, honoring Jesus as Lord requires more than verbal acknowledgment. It demands a change of heart and habits. We claim Jesus as Lord not merely as a theological tenant of Bible study or a particular posture in prayer. We claim it in the rough and tumble of the mundane. It is the daily submission of our desires and priorities to the King we acclaim. It is demonstrated in our kneeling before others to wash their feet just as much as in our bowing before Christ.
The declaration “Jesus is Lord” may not have the same seditious overtones as in ancient days, but it still holds all its essential theological significance. Its significance is not merely in dogmas or declarations but in aligning our lives with Christ’s teachings, particularly concerning the least and lost around us. Its implications unfold in compassion, humility, service, and seeking justice for those without a voice.
Jesus is Lord: “Its significance is not merely in dogmas or declarations but in aligning our lives with Christ’s teachings.”
Following Jesus as Lord translates into loving our neighbors without condition (Mark 12:31), seeking God’s wisdom through prayer and the Bible (2 Timothy 3:16), and advocating for justice and fairness in a world that is frequently marked by inequality and injustice (Micah 6:8). As followers of Christ, we are commanded to “be salt and light in the world” (Matthew 5:13–16), modeling the compassion, love, and humility of Jesus in all of our dealings while acknowledging his lordship.
Conclusion
Even though it sounds simple, “Jesus is Lord” has tremendous theological and historical weight. Its impact can still be felt today, urging us to allow this truth to permeate every area of our life. This ancient assertion serves as our compass as we continue to navigate the intricacies of our contemporary world, allowing us to live out its meanings daily.
So, the next time you hear yourself saying the phrase, “Jesus is Lord,” perhaps it would be appropriate to pause for a moment. Take yourself back in time to the earliest days of Christianity. Imagine the price you would have to pay for saying such a thing. The cost is not in a credit card you place on a table to pay a bill. The cost is in laying down your life.
Jesus is Lord: “The cost is not in a credit card you place on a table to pay a bill. The cost is in laying down your life.”
This life laid down is not merely before the throne of God. It is laid upon the anvil of society, which is in desperate need of cruciform Christians. That is those saints who hold the promise of exaltation in heaven if they can muster the courage to imitate Jesus on earth.
