1. a slave, bondman, man of servile condition;

a. properly: opposed to ἐλεύθερος, 1 Corinthians 7:21; 1 Corinthians 12:13; Galatians 3:28; Ephesians 6:8; Colossians 3:11; Revelation 6:15; Revelation 13:16; Revelation 19:18; opposed to κύριος, δεσπότης, οἰκοδεσπότης, Matthew 10:24; Matthew 13:27; Luke 12:46; John 15:15 Ephesians 6:5; Colossians 3:22; Colossians 4:1; 1 Timothy 6:1; Titus 2:9, and very often.

b. metaphorically, α. one who gives himself up wholly to another's will, 1 Corinthians 7:23; or dominion, τῆς ἁμαρτίας, John 8:34; Romans 6:17, 20; τῆς φθορᾶς, 2 Peter 2:19, (τῶν ἡδονῶν, Athen. 12, p. 531 c.; τῶν χρημάτων, Plutarch, Pelop c. 3; τοῦ πίνειν, Aelian v. h. 2, 41). β. the δοῦλοι Χριστοῦ, τοῦ Χριστοῦ, Ἰησοῦ Χριστοῦ, are those whose service is used by Christ in extending and advancing his cause among men: used of apostles, Romans 1:1; Galatians 1:10; Philippians 1:1; 2 Timothy 2:24; Titus 1:1; James 1:1; 2 Peter 1:1; of other preachers and teachers of the gospel, Colossians 4:12; 2 Timothy 2:24; Jude 1:1; of the true worshippers of Christ (who is κύριος πάντων, Acts 10:36), Ephesians 6:6. The δοῦλοι τοῦ Θεοῦ, יְהוָה עַבְדֵי, are those whose agency God employs in executing his purposes: used of apostles, Acts 4:29; Acts 16:17; of Moses (Joshua 1:1), Revelation 15:3; of prophets (Jeremiah 7:25; Jeremiah 25:4), Revelation 1:1; Revelation 10:7; Revelation 11:18; of all who obey God's commands, his true worshippers, Luke 2:29; Revelation 2:20; Revelation 7:3; Revelation 19:2, 5; Revelation 22:3, 6; (Psalm 33:23 (); Psalm 68:37 (); Psalm 88:4, 21 ()). γ. δοῦλος τίνος, devoted to another to the disregard of one's own interests: Matthew 20:27; Mark 10:44; strenuously laboring for another's salvation, 2 Corinthians 4:5.

2. a servant, attendant, (of a king): Matthew 18:23, 26ff. (Synonym: see διάκονος.)

Strong’s Greek 1401 refers to a person who belongs to another and lives under his authority. The term appears one hundred twenty-six times in the New Testament and is variously rendered “slave,” “bondservant,” or “servant.” It can describe literal slaves, hired servants, disciples, and, most profoundly, a believer’s relationship to God through Jesus Christ.

Old Testament Background

Although Greek is employed in the New Testament, the idea is rooted in the Hebrew עֶבֶד (ʿebed). Israel’s patriarchs, prophets, and kings were frequently called “servants of the LORD,” marking total allegiance to Yahweh (for example, Joshua 24:29; 2 Samuel 7:5). This background informs every New Testament use: servanthood signifies ownership, loyalty, and covenant faithfulness, not merely menial labor.

Historical Setting in the First Century

Within the Greco-Roman world, perhaps one-third of the population lived as slaves. Some were household managers; others performed hard labor. Manumission was possible yet uncertain. Into this social order the gospel brought a radically different valuation of the slave, insisting on equal standing in Christ (Galatians 3:28; Colossians 3:11) while exhorting believing masters to treat slaves “with justice and fairness” (Colossians 4:1).

Usage in the Ministry of Jesus

1. Parabolic teaching: Jesus repeatedly cast “slaves” or “servants” in kingdom parables to illustrate accountability and reward (Matthew 18:23-35; 24:45-51; 25:14-30; Luke 12:35-48; 19:11-27). The faithful servant awaits his master’s return, demonstrating vigilance and stewardship.
2. Personal mission: In Mark 10:45 Jesus identified Himself as one who “did not come to be served, but to serve, and to give His life as a ransom for many,” providing the supreme pattern.
3. Discipleship ethic: “The greatest among you shall be your servant” (Matthew 23:11). Authority in the kingdom is expressed through sacrificial service.

Pauline Theology of Bondservice

1. New Mastery through Grace. Romans 6 develops a contrast between bondage to sin and bondage to righteousness. “Having been freed from sin, you became slaves to righteousness” (Romans 6:18). Liberation from sin is simultaneously enrollment into God’s service.
2. Apostolic self-designation. Paul opens four Epistles with “Paul, a slave of Christ Jesus” (Romans 1:1; Philippians 1:1; Titus 1:1; Galatians 1:10). The title underscores divine ownership, apostolic authority derived from Christ, and personal humility.
3. Social counsel. Ephesians 6:5-9 and Colossians 3:22-4:1 instruct earthly slaves to obey “with sincerity of heart, as to Christ,” while masters remember their own heavenly Master. Paul does not overthrow Roman structures by force but plants gospel seeds that ultimately erode slavery’s moral foundations (see the letter to Philemon).

Christological Significance

Philippians 2:6-7 states that the eternal Son “emptied Himself, taking the form of a slave.” The incarnation is framed as voluntary servitude, culminating in the cross. By taking the lowest position, He secures exaltation “so that at the name of Jesus every knee should bow” (Philippians 2:10). The believer’s servanthood is patterned after this descent and ascent.

Servanthood and Apostolic Community

Other New Testament authors adopt the title: James 1:1; 2 Peter 1:1; Jude 1:1; Revelation 1:1. It binds the writers together as owned by Christ and responsible to transmit His revelation. In Acts 4:29 the early church prays, “enable Your servants to speak Your word with complete boldness,” linking servanthood with Spirit-empowered witness.

Eschatological Dimension

Revelation calls believers “His bondservants” who are sealed (Revelation 7:3), vindicated (Revelation 19:2), invited to the marriage supper (Revelation 19:9), and destined to “serve Him” forever in the New Jerusalem (Revelation 22:3). Their final reward is unhindered worship in God’s presence.

Ethical Implications Today

1. Absolute allegiance: The believer’s primary identity is that of Christ’s slave, overruling every earthly claim.
2. Humility and service: Leadership in church and home imitates the servant King (John 13:13-17).
3. Social justice: The intrinsic worth of every person, including the marginalized and oppressed, is affirmed by the fact that Christ died to claim them as His own.
4. Mission: Servants obey the Master’s command to make disciples of all nations, confident that authority rests in Him alone (Matthew 28:18-20).

Select Key Passages

Matthew 25:21 – “His master replied, ‘Well done, good and faithful servant! You have been faithful over a few things; I will put you in charge of many things. Come and share your master’s happiness!’”

John 15:15 – “No longer do I call you servants, because a servant does not understand what his master is doing. But I have called you friends, because everything I have learned from My Father I have made known to you.”

Romans 6:22 – “But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life.”

Revelation 22:3 – “No longer will there be any curse. The throne of God and of the Lamb will be in the city, and His servants will serve Him.”

Conclusion

Strong’s Greek 1401 captures the paradox of Christian freedom through bondage. The disciple is liberated from sin’s tyranny only to be joyfully bound to Christ, sharing His mission in the present age and His glory in the age to come.