Lords of reality

 

Jesus as Lord: How His Use of Kurios Bridges Eastern and Biblical Views of Divine Authority

When we hear the word "Lord" in the Bible, it carries a weight that spans cultures, centuries, and divine truth. In the New Testament, the Greek word kurios (G2962) is used to describe Jesus, but its meaning is deeply rooted in both Eastern and Greco-Roman contexts. By examining how the East viewed "lords" as masters of reality, how Greeks and Romans used the term, and how Jesus deliberately included Lord in His teaching (Mark 12:28–34), we uncover a profound truth: Jesus aligns with the Eastern concept of divine lordship while redefining it to reveal His own divinity.

The Eastern View: Lords of Reality

In ancient Eastern cultures—think Mesopotamia, Persia, and the broader Near East—gods were often called "lords" because they were seen as the ultimate authorities over reality itself. These deities controlled creation, fate, or specific domains like fertility or war. The term lord implied supreme power, a divine figure who shaped the very fabric of existence. By the time of Jesus, this idea extended to human rulers in the Eastern provinces of the Roman Empire. Kings like Herod the Great (c. 73–4 BC), Agrippa I (10 BC–44 AD), and Agrippa II (27–c. 100 AD) adopted titles like lord to suggest divine status, blending human and divine authority in a way that resonated with Eastern thought.

This view of a "lord" as a cosmic or divine ruler carried immense weight. It wasn’t just about power; it was about being the source of reality’s order and meaning. For Eastern minds, to call someone lord was to acknowledge their sovereignty over life itself.

The Greco-Roman Perspective: Authority Without Divinity

In early Classical Greek culture, the term kurios was more practical. It referred to someone with authority—a master, owner, or ruler—but didn’t necessarily imply divinity. The Greeks had gods, of course, but they lacked a singular concept of a Creator God. Kurios was a broad term, applied to anyone with power, from household heads to local leaders.

In the Roman world, most emperors were cautious about claiming divine titles like lord. Roman culture valued republican ideals (at least early on), and overt claims of divinity were controversial. However, in the Eastern provinces, where ruler worship was more accepted, emperors like Caligula (37–41 AD) and Nero (54–68 AD) embraced the title lord to bolster their authority. They liked the Eastern flair of divine lordship because it elevated them above mere mortals, aligning them with the gods. This caused tension for Jews and early Christians, who refused to call any human lord in a divine sense, reserving that title for God alone.

Jesus’ Use of Lord in Mark 12:28–34

Enter Jesus, who steps into this cultural crossroads with a revolutionary statement. In Mark 12:28–34, a scribe asks Him, “Which is the first commandment of all?” Jesus responds by quoting the Shema from Deuteronomy 6:4–5: “Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength” (Mark 12:29–30). Notice the deliberate inclusion of Lord (kurios in Greek). This is no accident—it’s a bold declaration that engages both Eastern and biblical perspectives.

The scribe, well-versed in the Law, agrees with Jesus about loving God but omits Lord in his response (Mark 12:32–33). Jesus replies, “Thou art not far from the kingdom of God” (Mark 12:34), suggesting the scribe is close to salvation but misses a critical truth: recognizing Jesus Himself as Lord. By including Lord, Jesus does something remarkable:

He Affirms the Eastern View of Divine Lordship: The Eastern idea of a “lord of reality” aligns with the Jewish understanding of YHWH as the sovereign Creator. In the Septuagint (the Greek translation of the Hebrew Bible), kurios translates YHWH over 6,000 times, emphasizing God’s divine authority. By using Lord, Jesus agrees with the Eastern concept of a supreme ruler over reality, affirming that God alone holds this role.

He Redefines Lordship Through Monotheism: Unlike the Eastern view, which often included multiple gods or rulers as “lords,” Jesus emphasizes one Lord (“The Lord our God is one Lord”). This rejects the polytheistic tendencies of the East and the emperor worship creeping into Roman culture. His lordship is exclusive, rooted in the Jewish confession of one God.

He Points to His Own Divinity: In the New Testament, kurios is applied to Jesus to affirm His deity (e.g., Philippians 2:11, “Jesus Christ is Lord”; John 20:28, “My Lord and my God”). By including Lord in the greatest commandment, Jesus subtly claims this divine title for Himself. The early Christian creed Kurios Iēsous (Lord Jesus) reflects this, showing that believers saw Him as the divine kurios who fulfills the role of YHWH.

Why Jesus’ Agreement with the East Matters

Jesus’ inclusion of Lord shows He embraces the Eastern idea of a divine ruler over reality but redefines it to point to Himself as the one true Lord. Unlike emperors like Nero, who claimed lordship for personal glory, Jesus’ lordship is relational and redemptive. He calls us to love the Lord with all our being, and as the New Testament reveals, He is that Lord (Romans 10:9–10). This has profound implications:

For the Scribe: The scribe’s omission of Lord shows he’s close to the kingdom but hasn’t yet confessed Jesus as kurios. Recognizing Jesus’ lordship is the final step to salvation.

For Early Christians: The confession Kurios Iēsous was a bold stand against emperor worship, declaring Jesus as the true Lord of reality, far above any human ruler.

For Us Today: Jesus’ use of Lord challenges us to see Him not just as a teacher or savior but as the divine ruler who demands our total devotion. This is at the heart of the “Lordship Salvation” debate: true faith involves submitting to Jesus as kurios, resulting in a transformed life (2 Corinthians 5:17).

Conclusion: Jesus as the True Lord of Reality

The Eastern view of “lords” as masters of reality finds its ultimate fulfillment in Jesus. By including Lord in Mark 12:29–30, He affirms the concept of divine sovereignty while pointing to Himself as the one true kurios. Unlike the Greeks, who used kurios for earthly authority, or the emperors, who craved divine status, Jesus embodies the lordship of YHWH, calling us to love and obey Him as the sovereign Lord of all.

As you reflect on this, consider what it means to call Jesus Lord. Is He the ruler of your reality, shaping your heart, soul, mind, and strength? Let’s join the early Christians in confessing Kurios Iēsous—Jesus is Lord—to the glory of God the Father (Philippians 2:11).

Scriptures for Reflection: Read Mark 12:28–34, Romans 10:9–10, and John 20:28 to meditate on Jesus’ lordship and what it means for your faith.