Bondservants of Jesus Christ: A Life at His Feet, Bearing One's Cross

“Christ in the House of Martha and Mary,” oil painting finished in 1655 by the Dutch Golden Age painter Johannes Vermeer.

In the opening verse of the Book of Revelation, we encounter a profound declaration: “The Revelation of Jesus Christ, which God gave Him to show His bondservants—things which must shortly take place. And He sent and signified it by His angel to His bondservant John” (Revelation 1:1, NKJV). This sets the stage for understanding the Christian life as one of complete surrender. The Greek word “doulos” (δοῦλος), pronounced “doo’-los,” comes from “deō” (δέω), meaning “to bind” or “to tie,” evoking a state of being bound. It describes a slave or bondservant—someone wholly owned by another, without personal rights, used literally or figuratively. In Greco-Roman society, “doulos” signified outright slavery, contrasting with free persons (“eleutheros”) or hired servants (“diakonos” or “misthios”). Scholarly works like Kittel’s Theological Dictionary affirm its slave connotation, though translations soften it to “servant.” 

The term appears 127 times in the New Testament, often as “bondservant,” emphasizing voluntary, total submission to Christ. This article explores the call to become bondservants of Jesus, intertwining the metaphors of carrying one’s cross and sitting at His feet as disciples. Drawing from biblical texts and Hebraic traditions, we see how early followers fully embodied this—submitting themselves to learn from and become like Him.

Apostolic Self-Identification as Bondservants

New Testament writers, inspired by Jesus’ example, often referred to themselves as “douloi” of Christ, highlighting humility and purpose over status. This voluntary submission represented liberation from sin and a life of full surrender to their master, Jesus Christ. 

James:  The brother of Jesus, begins his letter humbly: “James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings” (James 1:1, NKJV).

Jude: Another brother of James and Jesus, echoes this: “Jude, a bondservant of Jesus Christ, and brother of James, To those who are called, sanctified by God the Father, and preserved in Jesus Christ” (Jude 1:1, NKJV).

Paul: Repeatedly uses the term, combining it with his apostolic calling:

“Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God” (Romans 1:1, NKJV).

“For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ” (Galatians 1:10, NKJV).

“Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons” (Philippians 1:1, NKJV).

“Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness” (Titus 1:1, NKJV).

Peter: Combines it with his apostleship: “Simon Peter, a bondservant and apostle of Jesus Christ, To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ” (2 Peter 1:1, NKJV).

John, in Revelation, expresses this identity amid suffering: “I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ” (Revelation 1:9, NKJV).

Paul as a Prisoner of Christ

Paul extends the bondservant metaphor to “prisoner,” framing his literal imprisonments as complete surrender to Jesus, urging faithfulness amid trials.

“For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles.” (Ephesians 3:1, NKJV).

“I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called” (Ephesians 4:1, NKJV).

“Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God” (2 Timothy 1:8, NKJV).

“Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our beloved friend and fellow laborer” (Philemon 1:1, NKJV).

“Yet for love’s sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of Jesus Christ.” (Philemon 1:9, NKJV).

This depicts discipleship as willingly surrendering to Christ’s demands for complete surrender and bearing one’s cross.

Carrying the Cross: The Cost of Discipleship

Jesus Himself modeled bondservice by taking the form of a servant (Philippians 2:7) and bearing His cross: “And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha, where they crucified Him” (John 19:17-18, NKJV). He urges His followers to imitate this act of self-denial.

“And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it” (Matthew 10:38-39, NKJV).

“Then Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it’” (Matthew 16:24-25, NKJV).

“Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it” (Mark 8:34-35, NKJV).

To the rich young ruler: “One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me” (Mark 10:21, NKJV).

“If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it” (Luke 9:23-24, NKJV).

In Luke 14:25-35, Jesus elaborates on the cost: hating worldly ties, bearing the cross, counting the cost like building a tower or waging war, and forsaking all. He warns, “Salt is good; but if the salt has lost its flavor, how shall it be seasoned?” (v. 34-35). This daily cross-carrying is the bondservant’s path to true life.

Hebraic Roots of Discipleship

During the Second Temple and rabbinic periods, it was a comprehensive relationship with a “rav” (rabbi), inspired by pairs such as Moses-Joshua or Elijah-Elisha, and formalized by Pharisees like Hillel and Shammai. It helped preserve Torah during times of oppression.

Selection of Disciples: Merit-based and often disciple-initiated, students start young in “bet sefer” (memorizing Scripture) and progress to “bet midrash.” Rabbis, vetted for knowledge and piety, were similar to Paul under Gamaliel (Acts 22:3). Unlike Jesus’ proactive calls (Matthew 4:18-22), rabbis held authority but did not charge fees, viewing teaching as a sacred duty.

Practices and Lifestyle: Demanding immersion: complete submission, imitation (“covered in the dust of your rabbi”), embodying the rabbi’s “yoke” (interpretation of Torah). Jesus contrasts: “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matthew 11:25-30, NKJV). Disciples served humbly, leaving family, aiming to become rabbis (Mishnah Avot 1:1).

Jesus invites: “Do not labor for the food which perishes, but for the food which endures to everlasting life… This is the work of God, that you believe in Him whom He sent” (John 6:26-29, NKJV).

Sitting at the Rabbi’s Feet: The Posture of Humble Learning

The origin of this saying is found in Deuteronomy 33:3 (“They sat down at Your feet; Everyone receives of Your words”), symbolizes reverence. Disciples sat low while rabbis were elevated, engaging in dialogue, memorization, and debate (“pilpul”). Rabbinic texts like Mishnah Avot 1:4 urge “powder yourself in the dust of their feet.”

In broader Scripture, it appears in prophetic mentorships. By rabbinic times, it was standard in “bet midrash,” blending seated and walking study. Methods emphasized oral repetition and zealous thirst for wisdom.

In the New Testament, Mary “sat at the Lord’s feet” (Luke 10:39), choosing the “better part” over Martha’s busyness—an act revolutionary for women. Paul studied “at the feet of Gamaliel” (Acts 22:3). Jesus taught while seated (Matthew 5:1).

Church Fathers allegorized: Augustine viewed Mary’s listening as eternal joy (Sermon 54); Cyril praised diligence; Origen noted zeal. This shaped Christian spirituality: emphasizing nourishment at Christ’s feet.

The legacy urges complete surrender and submission by sitting at the feet of Jesus to become his disciples.

Becoming Like Him: Pressing On as Bondservants

Paul exemplifies transformation: “I also count all things loss… that I may gain Christ… that I may know Him and the power of His resurrection, and the fellowship of His sufferings… I press toward the goal” (Philippians 3:8-4:1, NKJV). John the Baptist declares, “He must increase, but I must decrease” (John 3:30, NKJV).

As bondservants, we sit at Jesus’ feet to learn, carry our cross daily, and become conformed to Him that we embody Christ-likeness so that every eye and ear see Jesus in and through us. In the words of Saint Patrick’s “Breatplate Prayer of Protection”:

Christ with me,

Christ before me,

Christ behind me,

Christ in me,

Christ beneath me,

Christ above me,

Christ on my right,

Christ on my left,

Christ when I lie down,

Christ when I sit down,

Christ when I arise,

Christ in the heart of every man who thinks of me,

Christ in the mouth of everyone who speaks of me,

Christ in every eye that sees me,

Christ in every ear that hears me.