Lord (2962) (kurios from kuros = might or power) has a variety of meanings/uses in the NT and therefore one must carefully examine the context in order to discern which sense is intended by the NT author. For example, some passages use kurios only as a common form of polite address with no religious/spiritual meaning. The reader should also be aware that in view of the fact that kurios is used over 9000 times in the Septuagint (LXX) and over 700 times in the NT, this discussion of kurios at best only "skims the surface" of this prodigious, precious word.
JESUS IS
LORD
At the outset should be noted that in the NT Jesus is referred to as Lord (Kurios) more frequently than by any other title. Therefore it behooves us to understand the truth concerning Jesus as Lord and not allow ourselves to become side tracked in debate over so-called "Lordship salvation". The indisputable Biblical facts are that faith in Jesus saves and Jesus is Lord. This confession of "Jesus is Lord" became a direct affront to the practice of emperor worship. Certain cities even built temples for Caesar-worship as was the case in Smyrna where the command was to honor the emperor by confessing "Caesar is Lord". To declare "Jesus is Lord" became a crime punishable by death, resulting in the martyrdom. I think the first century believers understood "Lordship" in a way modern believers would find it difficult to comprehend! (cp Jesus' "prophetic" warning in Mt 10:22, 23, 24, 25 where "master" is kurios)
Lord is not merely a name that composes a title, but signifies a call to action so that every saint should willingly, reverently bow down to Jesus Christ. If Christ is our Lord, we are to live under Him, consciously, continually submitting our wills to him as His loyal, loving bondservants ("love slaves"), always seeking first His Kingdom and His righteousness (Mt 6:33-note). According to this practical working "definition" beloved we all need to ask ourselves "Is Jesus Christ my Lord?". "Do I arise each day, acknowledges this is the day the Lord hath made?" (Ps 118:24-note) "Do I surrender my will to His will as I begin each day?" (cp Ro 12:1-note, Ro 12:2-note) Beloved, don't misunderstand. None of us have "arrived" in this area of Jesus as Lord of our lives. And it is precisely for that reason that Peter commands us to continually "grow (present imperative) in the grace (unmerited favor, power to live the supernatural, abundant life in Christ) and knowledge (not just intellectual but transformational) of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2Pe 3:18-note) So do not be discouraged. Don't "throw in the towel" as they say. Keep on keeping on, pressing (continually = present tense) "on toward the goal for the prize of the upward call of God in Christ Jesus." (Php 3:14-note)
Boice adds that...
Citizens of the empire were required to burn a pinch of incense to the reigning Caesar and utter the words Kyrios Kaisar (“Caesar is Lord!”). It is this that the early Christians refused to do and for which they were themselves thrown to the wild lions or crucified. It was not that Christians were forbidden to worship God. They were free to worship any god they chose so long as they also acknowledged Caesar. Romans were tolerant. But when Christians denied to Caesar the allegiance that they believed belonged to the true God only, they were executed. (Daniel: An Expositional Commentary)
The main sense of kurios is that of a supreme one, one who is sovereign and possesses absolute authority, absolute ownership and uncontested power.
Kurios is used of the one to whom a person or thing belonged, about which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28)
Thayer says kurios is
he to whom a person or thing belongs, about which he has the power of deciding; master, lord.
In classical Greek, kurios was used of the false gods, such as Hermes, Zeus, etc. Kurios was also used in secular Greek to identify the head of the family, who was lord of his wife and children (compare 1Sa 1:8, Ge 18:22 referred to in the NT - 1Pe 3:6-note where "lord" = kurios)
Detzler writes that kurios
In the earliest Greek this word meant "to have power or authority." Later it came to describe one who is in control. As classical Greek developed, it became a title for men of importance. Since the gods of ancient Greece were neither creators nor lords of their fate, pagan deities were not called "lord" until much later. By the time of Christ, kings had come to be called "lord." This was true of the Roman Emperor Caligula (A.D. 37-41). It was also true of Candace, the fabled queen of upper Egypt (Ac 8:27). So too Herod the Great, Herod Agrippa I, and Herod Agrippa II were called "lord." (Wayne A Detzler. New Testament Words in Today's Language)
When one referred to someone as "Lord" they were not only acknowledging the position of authority, but they were also referring to someone who, in that position of authority had a concern and a passion for others who are under his authority.
Carpenter and Comfort comment that...
The Jews who first followed Jesus would have been aware that God was repeatedly called “Lord” in the Greek Old Testament (Septuagint - LXX). Thus, they knew what they were saying when they called Jesus “Lord.” To call Him Lord was to call Him “God.” When Thomas encountered the risen Christ, he proclaimed to Jesus, “My Lord and my God” (Jn 20:28). (Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained)
Comment: Although I agree with the preceding statement, it does need to be qualified by the fact that sometimes Jesus is addressed as "Lord" by individuals in a context which does not strongly suggest they understood that they were alluding to His deity. Clearly Thomas acknowledged and confessed Jesus as Lord and as God, but examination of passages earlier in the disciples' time with Jesus are not always convincing that they fully understood He was Jehovah of the OT.
Wayne Barber...
When you refer to Jesus as Lord Jesus Christ, you’re not just referring to the position He holds, but you’re referring to the compassion He feels for the people whom He oversees....Whatever He does in the authoritative position that God has put Him in is for our good.
Renn observes that...
in the New Testament and usually refers to Jesus Christ as God incarnate. The title "Lord," when applied to the Messiah, signifies his divine nature. As the New Testament Greek equivalent of the Hebrew term YHWH, normally transliterated as Yahweh (GOD), it transfers to the person of Christ all those characteristics that the Hebrew title attributes to the person of God. In approximately five hundred places, kyrios refers to Jesus as "Lord," "the Lord Jesus," "the Lord Jesus Christ," or "Jesus Christ our Lord" (including slight variations in word order). (Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts)
William Barclay (not always thoroughly conservative and orthodox) says kurios...
is the key word of early Christianity. It has four stages of meaning. (a) It is the normal title of respect like the English sir, the French monsieur, the German herr. (b) It is the normal title of the Roman Emperors. (c) It is the normal title of the Greek gods, prefaced before the god’s name. Kurios Serapis is Lord Serapis. (d) In the Greek translation of the Hebrew scriptures it is the regular translation of the divine name, Jahveh or Jehovah. So, then, if a man called Jesus kurios he was ranking him with the Emperor and with God; he was giving him the supreme place in his life; he was pledging him implicit obedience and reverent worship. To call Jesus kurios was to count him unique. First, then, a man to be a Christian must have a sense of the utter uniqueness of Jesus Christ.
It (kurios) was the official title of the Roman Emperor. The demand of the persecutors always was, “Say, ‘Caesar is Lord (kurios).’” It was the word by which the sacred name Jehovah was rendered in the Greek translation of the Old Testament scriptures. When a man could say, “Jesus is Lord,” it meant that he gave to Jesus the supreme loyalty of his life and the supreme worship of his heart. It is to be noted that Paul believed that a man could say, “Jesus is Lord,” only when the Spirit enabled him to say it (1Co 12:3). The Lordship of Jesus was not so much something which he discovered for himself as something which God, in his grace, revealed to him.
The phrase for Lord and God (in Re 4:11-note) is kurios kai theos and that was the official title of Domitian, the Roman Emperor. It was, indeed, because the Christians would not acknowledge that claim that they were persecuted and killed. Simply to call God Lord and God was a triumphant confession of faith, an assertion that he holds first place in all the universe.
Green, et al...
The term kyrios was used both in religious and secular contexts in the NT era. On the one hand, both national and mystery religions, especially in the East (i.e., Egypt, Syria, Asia Minor, but also in Greece and elsewhere), frequently used the term kyrios (referring to the "male deity") or its female equivalent kyria to refer to gods and goddesses such as Isis, Serapis or Osiris. For instance, we have evidence of the use of the term in countless papyri and inscriptions of Serapis (e.g., “I thank the Lord Serapis that when I was in peril on the sea, he saved me immediately” -- Letter from Apion, a soldier in the Roman navy to his father, second century AD). Or again in a letter from a son to his mother, Nilus, in the second century AD we read, “I make intercession for you day by day to the Lord Serapis”. (Ed: Paul referred to these pagan “gods and lords” in 1Co 8:5,6 asserting that there is only one true God and one true Lord Jesus Christ)
It is quite clear in these contexts that the term kyrios connotes a deity who can answer prayers and deserves thanks for divine help... As Alfred Deissmann long ago argued, it is quite likely that the early church deliberately and polemically ascribed to Jesus titles that had already been applied to the emperor. The meaning of the term (kurios) within the Pauline communities, namely an absolute divine being to whom one belongs and owes absolute allegiance and submission, becomes all the more evident in light of the Pauline language of self-reference. Paul speaks of himself and others as douloi, “slaves,” (see doulos) in order to indicate their relationship to Jesus “the Lord” (Ro 1:1-note; Ro 13:4-note). (Green, J. B., McKnight, S., & Marshall, I. H. Dictionary of Jesus and the Gospels. Downers Grove, Ill.: InterVarsity Press - This resource is recommended you desire a scholarly, in depth discussion of kyrios regarding its secular, Jewish and NT uses) (Bolding added)
Kurios is found 722x in 665v (GNT = Greek New Testament by Kurt Aland, et al) and 748x in 687v in the Greek Textus Receptus (used to translate KJV - eg, cp Mt 13:51NAS with Mt 13:51KJV). Kurios is used some 400x in salvation passages when we are told to believe in the Lord compared some 24 uses of the word "Savior" as a reference to Jesus (Note: To be accurate, in context some of these 24 uses of Savior refer ot the Father). Kurios is used in over 9000 verses in the OT Septuagint (LXX) and about 6000 uses of kurios translate the Hebrew (YHWH) for Jehovah and about 3000 uses translate Adon/Adonai.
In the book of Acts, Luke refers to Jesus only two times as Savior but some 92 times as Lord. As noted above, in the entire NT, Jesus is referred to as Savior far less often than He is referred to as Lord. When the two titles are mentioned together, Lord always precedes Savior. It is interesting that the last book of the Bible, the Revelation, does not refer to Jesus as Savior, but uses "Lord" some 22 times, some references indicating God the Father (Re 4:8-note, Re 4:11-note, Re 5:9-note, Re 11:15, 16, 17-note), some God the Son (Re 1:8-note [some see this as the Father], Re 11:8) and once as a title of respect by John to an angel (Re 7:14). Tony Garland commenting on Revelation 1:8 writes that
Designating someone as “Lord,” especially in John’s day, could have serious implications. It was a title which Christians did not use lightly. (Quoting from Harold Foos "Christology in the Book of the Revelation" Garland adds that) “Lord (kurios) means that the bearer was worthy of divine recognition and honor. The apostolic writers and early believers were well aware of this meaning. Polycarp, for example, died as a martyr rather than call Caesar kurios."
The idea expressed by kurios in the NT is often that of one to whom a person or thing belongs or the one who has disposition of men or property...
as the owner of the vineyard (Mt 20:8; 21:40; Mk 12:9; Lk 20:13, 15)
as the Lord of the harvest (Mt. 9:38; Luke 10:2)
as the master of the house (Mk 13:35, cp Lxx - Jdg 19:12)
as Lord of the Sabbath (Mt 12:8; Mk 2:28; Lk 6:5) - as having the power to determine what is suitable to the Sabbath and of releasing Himself and others from its obligation.
Kurios = Can signify a title of honor and as such is often translated "sir" (Mt 13:27; 21:30; 27:63; Lk 13:8; Jn 4:11, 15, 19, 49; 5:7; 12:21; 20:15) which expresses respect and reverence such as when servants salute their master (Mt 13:27; Lk 13:8; Lk 14:22ESV; etc.), of a son to his father (Mt. 21:29), citizens toward magistrates (Mt 27:63)
Kurios = Used in the sense of one's husband (1Pe 3:6-note, Lxx of Ge 18:12).
Comment by Wuest: The word (kurios) was used as a title of the Roman emperors, the term carrying with it the implication of divinity which was ascribed to them. It is the word used for the name “Lord,” when it is applied to the Lord Jesus. It is the word which the Philippian jailer used when he said, “Sirs (kurios), what must I do to be saved?” (Ac 16:30) It is used in the sentence, “No man can keep on serving two masters (kurios)" (Mt 6:24-see notes). The word was used in secular Greek as a title of honor addressed by subordinates to their superiors, or as a courteous appellative in the case of persons closely related. In a petition to a Prefect we have, “I became very weak, my lord.” In another example we have, “I entreat you, sir, to hasten to me.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)
Kurios = Lord in the sense of anyone wishing to honor a man of distinction (8.2" class="scriptRef">Mt 8:2, 6, 8; 15:27; Mk 7:28; Lk 5:12; etc.)
Kurios = Used in Acts 25:26 as a reference to the Roman emperor.
Kurios = Used in 1Co 8:5 to refer to the false, pagan "so-called gods".
Kurios = Lord as used of the disciples toward Jesus, Who was their teacher and their master (Mt. 8:25; 16:22; Lk 9:54; Jn 11:12; etc.).
Kurios = As "Master" emphasizing the one who has legal power over someone (eg slaves, servants) or some thing (property, land) - (5" class="scriptRef">Mt 10:24, 19.25" class="scriptRef">25, 8.45" class="scriptRef">45-Matt.24.46" class="scriptRef">24:45, 46, 48, 50; 25:19, 20" class="scriptRef">20, 21, 22, 23, 24, 26; Mk 13:35; Lk 5:5; 8:24, 45; 9:33, 49; 12:36, 37, 42, 43, 45, 46; 14.21-Luke.14.23" class="scriptRef">14:21, 22, 23; 16:3, 5, 8; 17:13; 19:16, 18, 20, 25; Jn 13:16; 15:15, 20; Acts 16:16, 19, Ro 6:9, 14; 14:4; 1Co 3:10; Ep 6:9; Col 3:22, 23, 24, Col 4:1; 2Ti 2:21; 2Pe 2:1; Jude 1:4; compare similar uses in Lxx - Ex 21:28, 29, 34, 22:8). Note that kurios translated as "Master" in the gospels often reflects the disciples interacting with the Lord. These uses indicate that they understood even if imperfectly their servile relationship to Him (excepting of course Judas Iscariot).
Compare this meaning of kurios ("Master") with the Greek word despotes [word study] (from deo = tie or bind + posis = a husband; English - "despot" which can have a negative sense of one who exercises tyrannical power) which is used 9 times in the NT (Lk 2:29 Acts 4:24 1Ti 6:1, 2, 2Ti 2:21-note, Titus 2:9-note, 8" class="scriptRef">1Pe 2:18-note, 2Pe 2:1-note, Rev 6:10-note) five of which refer to the master of the house. (See also notes below) Originally, despotes indicated absolute, unrestricted authority, so that the Greeks refused the title to any but their false gods. In NT despotes and kurios are used somewhat interchangeably of God, as well as of masters of servants. Despotes is used to refer to Christ (2Pe 2:1-note, Rev 6:10-note Jude 1:4; cp uses of despotes in the Lxx - Ge15:2, 8; Isa 1:24) Zodhiates (Ref or Logos) adds that "Despotes wields unlimited authority, while kurios exercises morally restricted authority for good. Jesus is predominantly called Kurios, Lord, because of His omnipotent concern. God is Kurios, Lord, because He is despotes of all things (cf. Job 5:8ff.)"
Matthew 10:24 "A disciple is not above his teacher, nor a slave above his master. Mt 10:25 "It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household!
Matthew 24:45 "Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? Mt 24:46 "Blessed is that slave whom his master finds so doing when he comes.
Colossians 3:22-note Slaves, in all things obey those who are your masters (kurios) on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord (kurios). 23-note Whatever you do, do your work heartily, as for the Lord (kurios) rather than for men; 24-note knowing that from the Lord (kurios) you will receive the reward of the inheritance. It is the Lord (kurios) Christ Whom you serve. 25-note For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality. Col 4:1-note Masters (kurios), grant to your slaves justice and fairness, knowing that you too have a Master (kurios) in heaven.
Comment: Note the parallel between the human master-slave relationship and the relationship believers have to the Lord Jesus Christ. If you are having difficulty with the concept of "Jesus as Lord", you would do well to meditate on this passage in which the apostle Paul intimately and repeatedly interweaves the secular and religious meanings of kurios. Who is the Lord of your life? Who is your Master? As one wise monarch once said, “My dominion over my subjects ends where that of God’s begins.”
1Peter 3:15 but sanctify (set apart - aorist imperative) Christ as Lord (kurios) in your hearts ("In your hearts" is not found in the OT passage, Is 8:13, but is added by Peter to show that this acknowledgment of Christ as Lord must be at the very core or center of our being = honor Christ completely and wholeheartedly!), always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence
Comment: In the context (suffering for sake of righteousness - 1Pe 3:14-note quoting from Is 8:12, 13) Peter commands these suffering saints to set aside Jesus Christ as the Lord and Master of their lives, Who would be their refuge, resource and defender when persecution came. Peter calls believers to reverence Jesus as the Sovereign of our lives, the implication being that all we do and say should be in His will, for His pleasure, and for His glory. In a practical application, this verse calls for the lordship of Christ to permeate every area of our lives, including our time, our possessions, our occupation, our marriage, etc, so that nothing is to be excluded from His rule. Dear believer, have you set aside as Lord in every area of your life? Our Kurios is our refuge and defender when we suffer for His Name's sake.
Matthew Poole: Exalt Him in your hearts, and give Him the honour of all His glorious perfections, power, wisdom, goodness, faithfulness, etc., by believing them, and depending upon His promises for defence and assistance against all the evils your enemies may threaten you with. (Matthew Poole's Commentary on the New Testament)
Kurios = title given to God, the ruler of the universe, with the definite article (ho = "the" - "the Lord", the definite article indicates not just any "Lord" but the one and only Lord) (Mt. 1:22; 5:33; Mk 5:19; Acts 7:33; 2Ti 1:16, 18; etc.). Kurios is used to refer to God without the definite article which stresses the nature or character (Mt. 21:9; 27:10; Mk 13:20; Lk 2:9, 23, 26; Heb. 7:21; etc.).
Kurios = Jesus as the Messiah, the Christos, Who by virtue of His death acquired the special ownership of mankind (even those who never in this present life acknowledge Him as "Lord" - see Php 2:9, 10, 11-note) and after His resurrection was exalted by a partnership in the divine administration (Acts 10:36; Ro 14:8-note; 1Co 7:22; 8:6).
Kurios - 717x in 660v in NT - 640 refer to God -
Mt 1:20, 22, 24; 2:13, 15" class="scriptRef">15, 9" class="scriptRef">19; 3:3; 4:7, 10; 33" class="scriptRef">Mt 5:33; 8.6" class="scriptRef">6.24" class="scriptRef">Mt 6:24; 21-Matt.7.22" class="scriptRef">Mt 7:21, 22; Mt 8:2, 6, 8, 21, 25" class="scriptRef">25" class="scriptRef">25; 9:28, 38; 10:24, 25; 11:25; 12:8; 27" class="scriptRef">27" class="scriptRef">13:27; 14:28, 30" class="scriptRef">30; 15:22, 25, 27; 16:22; 17:4, 15; 18:21, 25, 27, 31, 32, 34; 20:8, 30, 31, 33; 21:3, 9, 30, 40, 42; 37" class="scriptRef">22:37, 43, 44, 45; 23:39; 24:42, 45, 46, 48, 50; 25:11, 18, 19, 20, 21, 22, 23, 24, 26, 37, 44; 26:22; 27:10, 63; 28:2;
Mk 1:3; 2:28; 11.9" class="scriptRef">9" class="scriptRef">5:19; 7:28; 11:3, 9; 12:9, 11, 29, 30, 36, 37; 13:20, 35; 16:19, 20;
Luke 1:6, 9, 11" class="scriptRef">11, 16.13" class="scriptRef">13.15" class="scriptRef">15" class="scriptRef">15-Luke.1.17" class="scriptRef">17" class="scriptRef">15, 16, 17, 25" class="scriptRef">25" class="scriptRef">25, 8" class="scriptRef">28, 32, 38" class="scriptRef">38" class="scriptRef">38, 43, 46" class="scriptRef">45, 46, 58, 66, 68, 76; 2:9, 11, 15, 22, 23, 24, 26, 39" class="scriptRef">39; 3:4; 4:8, 12" class="scriptRef">12, 18-Luke.4.19" class="scriptRef">18, 19; 5:8, 12, 17; 6:5, 46; 7:6, 13, 19; 9:54, 59, 61" class="scriptRef">61; 10:1, 2, 17, 21, 27, 41" class="scriptRef">39, 40, 41; 11:1, 39; 37" class="scriptRef">37" class="scriptRef">12:36, 37, 41, 42, 43, 45, 46, 47; 13:8, 15, 23, 25, 35; 14:21, 22, 23; 16:3, 5, 8, 13; 17:5, 6, 37; 18:6, 41; 19:8, 16, 18, 20, 25, 31, 34" class="scriptRef">33, 34, 38; 20:13, 15, 37, 42, 44; 22:33, 38, 49, 61; 24:3, 34;
John 1:23; 4:11, 20.15" class="scriptRef">15" class="scriptRef">15, 13.9" class="scriptRef">9" class="scriptRef">19, 49; 5:7; 6:23, 34" class="scriptRef">34, 8" class="scriptRef">68; 8:11; 9:36, 12.38" class="scriptRef">38" class="scriptRef">38; 11:2, 3, 12, 21" class="scriptRef">21, 27, 32, 34, 39; 12:13, 21, 38; 13:6, 9, 13, 14, 16, 25" class="scriptRef">25, 36, 37; 14:5, 8, 22; 15:15, 20; 20:2, 13, 15, 18, 20, 25, 28; 21:7, 12, 15, 16, 17, 20, 21;
Acts 1:6, 21" class="scriptRef">21, 24" class="scriptRef">24; 19.20" class="scriptRef">20-Acts.2.21" class="scriptRef">2:11.20-Acts.11.21" class="scriptRef">20, 21, 5" class="scriptRef">25, 34, 10" class="scriptRef">10.36" class="scriptRef">36" class="scriptRef">36, 39" class="scriptRef">39, 47; 3:20, 22" class="scriptRef">22; 26" class="scriptRef">4:26, 29, 33" class="scriptRef">33" class="scriptRef">33; 5:9, 14" class="scriptRef">14, 19" class="scriptRef">19; 31" class="scriptRef">7:31, 33, 49, 59, 60; 8:16, 22, 24, 25, 26, 39; 9:1, 5, 10, 11, 13" class="scriptRef">13, 15, 17" class="scriptRef">17" class="scriptRef">17" class="scriptRef">17, 27, 28, 31, 35" class="scriptRef">35, 42; 10:4, 14, 33, 36; 11:8, 16, 17, 20, 21, 23" class="scriptRef">23-Acts.11.24" class="scriptRef">23, 24; 12:7, 11, 17, 23; 13:2, 10, 11, 12, 44, 47, 48, 49; 14:3, 23; 15:11, 17, 26, 35, 36, 40; 16:14, 15,1 6, 19, 30, 31, 32; 17:24; 18:8, 9, 25; 19:5, 10, 13, 17, 20; 20:19, 21, 24, 35; 21:13, 14; 22:8, 10, 19; 23:11; 25:26; 26:15; 28:31
Ro 1:4, 7; 14.8" class="scriptRef">8" class="scriptRef">4:8, 24; 5:1, 11" class="scriptRef">11" class="scriptRef">11, 21; 6.23" class="scriptRef">6:23; 7:25; 8:39; 9:28, 29; 10:9, 12, 13, 16; 11:3, 34; 12:11, 19; 13:14; 14:4, 6, 8, 11, 14; 15:6, 11, 30; 16:2, 8, 11, 12, 13, 18, 20, 22;
1Cor 1:2, 3, 7, 8, 9, 31; 2:8, 16; 5" class="scriptRef">5" class="scriptRef">3:5, 20; 4:4, 5, 17" class="scriptRef">17" class="scriptRef">17, 19" class="scriptRef">19; 5:4, 5; 6:11, 14" class="scriptRef">13, 14, 17; 10" class="scriptRef">7:10, 12, 17, 22, 25, 32" class="scriptRef">32, 34, 35, 39; 8:5, 6; 9:1, 2, 5, 14; 10:21, 22, 26; 11:11, 23, 26, 27, 32; 12:3, 5; 14:21, 37; 15:31, 57, 58; 16:7, 10, 19, 22, 23
2Cor 1:2, 3, 14" class="scriptRef">14; 2:12; 8" class="scriptRef">8" class="scriptRef">3:16, 17, 18; 4:5, 14; 5:6, 8, 11; 6:17, 18; 8:5, 9, 19, 21; 10:8, 17, 18; 11:17, 31; 12:1, 8; 13.10" class="scriptRef">13:10, 13;
Gal 1:3, 19; 4:1; 5:10; 6:14, 18;
Ep 1:2, 3, 5" class="scriptRef">15, 17" class="scriptRef">17" class="scriptRef">17; 21" class="scriptRef">2:21; 3:11; 4:1, 5, 17; 5:8, 10, 17, 19, 20, 22; 6:1, 4, 5, 7, 8, 9, 21, 23, 24;
Php 1:2, 14; 2:11, 19, 24, 29; 3:1, 8, 20; 4:1, 2, 4, 5, 10, 23;
Col 1:3, 10; 2:6; 3:13, 7-Col.3.18" class="scriptRef">17, 18, 20, 22, 23, 24; 4:1, 7, 17;
1Th 1:1, 3, 6" class="scriptRef">6, 8; 2:15, 9" class="scriptRef">19; 3:8, 11, 12, 13; 4:1, 2, 6, 15, 16, 17; 5:2, 9, 12, 23, 27, 28;
2Th 1:1, 2, 7, 8, 9, 12-2Thess.2.2" class="scriptRef">12; 2:1, 2, 8, 13, 14, 16" class="scriptRef">16; 3:1, 3, 4, 5, 12, 16, 18;
1Ti1:2, 12, 14; 6:3, 14, 15;
2Ti 1:2, 8, 16, 18; 2:7, 19, 22" class="scriptRef">22, 24; 3:11; 4:8, 14, 17, 18, 22;
Philemon 1:3, 5, 16, 20, 25
Heb 1:10; 2:3; 14" class="scriptRef">7:14, 21; 8:2, 8, 9; 10:16, 30; 12:5, 6, 14; 13:6, 20;
Jas 1:1, 7; 2:1; 3:9; 4:10, 15; 5:4, 7, 8, 10, 11, 14, 15;
1Pet 1:3, 25; 2:3, 13; 3:6, 12, 15;
2Pe 1:2, 8, 11" class="scriptRef">11, 14, 16; 2:9, 11, 20; 3:2, 8, 9, 10, 15, 18;
Jude 1:4, 5, 9, 14, 17, 21, 25;
8" class="scriptRef">Rev 1:8; 4:8, 11; 7:14; 11:4, 8, 15, 17; 14:13; 15:3, 4; 16.7" class="scriptRef">16:7; 17:14; 18:8; 19:6, 16; 21:22; 22:5, 6, 20, 21.
Observe - Most of the uses of kurios are by Luke (Gospel and Acts - some 210x) and Paul's letters (275x) which NIDNTT postulates is because of "the fact that Luke wrote for, and Paul to, people who lived in areas dominated by Gk. culture and language. On the other hand, the Gospel of Mark, more firmly based in Jewish Christian tradition, uses the kyrios-title only 18 times, and these mostly in quotations."
NAS = lord(10), Lord(626), Lord of lords(2), Lord's(12), lords(1), master(38), master's(3), masters(8), masters'(1), owner(6), owners(1), sir(11), sirs(1).
The following New Testament phrases help one appreciate the meaning of kurios as it refers to Jesus, Who is described as...
Lord of the harvest - Mt 9:38, Lk 10:2
Lord of heaven and earth - Mt 11:25 (actually refers to the Father), Lk 6:5, Acts 17:24
Lord of the Sabbath - Mt 12:8, Lk 10:21, Jas 5:4
Lord of all - Acts 10:36, Ro 10:12-note
Lord both of the dead and of the living - Ro 14:9-note (see below)
Lord's bondservant - 2Ti 2:24-note
Lord of glory - 1Co 2:8, cp Jas 2:1
Lord of peace - 2Th 3:16
Lord of lords - 1Ti 6:15, Re 17:14-note, Re 19:16-note
Lord of the earth - Rev 11:4-note
Lord Jesus - (38 times - Note concentration in the book of Acts) Mk 16:19 Lk 24:3 Ac 1:21 Ac 4:33 Ac 7:59 Ac 8:16 Ac 9:17 Ac 11:20 Ac 15:11 Acts 16:31 Acts 19:5 Acts 19:13 Acts 19:17 Acts 20:24 Acts 20:35 Acts 21:13 Rom 14:14 Rom 16:20 1Cor 5:4 1Cor 5:5 1Cor 11:23 1Cor 16:23 2Cor 1:14 2Cor 4:14 2Cor 11:31 Eph 1:15 Phil 2:19 Col 3:17 1Th 2:15 1Th 2:19 1Th 3:13 1Th 4:1 1Th 4:2 2Th 1:7 2Th 1:8 Philemon 1:5 Rev 22:20 Rev 22:21
Lord Jesus Christ (63 times) - 11.17" class="scriptRef">17" class="scriptRef">Ac 11:17; 15:26; 21" class="scriptRef">20:21; 28:31; Ro1:7; 5:1, 11; 14" class="scriptRef">14" class="scriptRef">14" class="scriptRef">13:14; 15:6, 30; 16" class="scriptRef">16.24" class="scriptRef">16:24; 1Co 1:2, 3, 7, 8, 10; 6:11; 8:6; 15:57; 2Co 1:2, 3; 8:9; 13:14; Gal 1:3; 6:14, 18" class="scriptRef">18; Ep 1:2, 3, 17; 5:20; 23-Eph.6.24" class="scriptRef">6:23, 24; Php 1:2; 3:20; 4:23; Col 1:3; 1Th 1:1, 3; 5:9, 23, 28; 2Th 1:1, 2, 12-2Thess.2.1" class="scriptRef">12; 2:1, 14, 16; 3:6, 12, 18; 1Ti 6:3, 14; Phile 1:3, 25; Jas 1:1; 2:1; 1Pe 1:3; 2Pe 1:8, 14, 16; Jude 1:4, 17, 21
Lord Christ - Ro 16:18, Col 3:24
The following list of seven general uses of kurios in the NT is based on a paper by Farstad in the Journal of Grace Evangelical Society (Volume 2, 1989).
1. Jesus Is Lord in His Dignity
At the most basic level of usage, Kurios denoted respect for our Lord even when the speaker was not yet aware of who He really was.
The Samaritan woman...addressed Him as Kurios (“Sir” Jn 4:11, 15, 19—NKJV), a title of respect.
The fact that kurios can refer to both God and man sometimes makes it hard for translators to know which word to put in the English text. The man who was healed by Christ in Jn 9:36 asks: “Who is He, Lord, that I may believe in Him?” It is clear that this man did not yet know who Jesus was, so Sir might be a better translation here than Lord.
A theologically important usage of Kurios is made by the repentant thief at Calvary. The dying thief requests, “Lord, remember me when You come into Your kingdom” (Lk 23:43). Such faith!
Today there is too much brash familiarity in addressing our Lord as “Jesus” all the time. We are well aware that many devout hymns are addressed to Christ by His human name of Jesus, and that godly Christians are fond of this His human name. But we show greater honor and respect when we address Him and refer to Him by one of His titles of dignity. One of the chief of these titles is Lord Jesus.
2. Jesus Is Lord of the Sabbath
Kurios in Mt 12:8, Mk 2:28, Lk 6:5.
Thayer - possessed of the power to determine what is suitable to the Sabbath, and of releasing himself and others from its obligations
He is not controlled by the Sabbath, but the Sabbath is under His control (which) suggests His deity (cp Mk 2:27, 28). As God the Son He shared in giving the original Sabbath law to Israel (Ge 2:3 where "rested" = Hebrew shabath). As Man, Jesus submitted to the Sabbath law to fulfill all righteousness. He did not submit to the traditions that had encrusted the law with legalisms that actually contradicted the original good that God intended by the fourth commandment. Because Jesus is Lord of the Sabbath, we can rejoice with Paul that no Christian can be called to book for keeping or not keeping the Sabbath (Col 2:16, 17). The principle of rest every seventh day, however, is a blessing to man’s mental and physical health and is well worth maintaining.
3. Jesus Is Lord of His Day
Jesus is Master of His own day, the “Lord’s Day” (Rev 1:10-note). The first day of the week in paganism was devoted to the sun (hence “Sunday”) and, with Nero and several others, to the supposedly divine emperor. In Christianity the first day is devoted to the Son, the risen, conquering Son and commemorates His resurrection, His dominion (or lordship) over death, Hades, and the grave.
As to what each individual should or should not do on the Lord’s Day, a personal submission to the Lord’s will in one’s own circumstances can decide the issue in the light of Scripture. We should neither offend others nor “judge Another’s [the Lord’s] servant” in this regard (Ro 14:4-note).
4. Jesus Is Lord in His Supper
In the “Lord's Supper” (1Co 11:20), the word is kuriakos (from kurios) signifies belonging to a lord or ruler, who in context is Christ. The context in 1Corinthians 11 is one of disrespect on the part of some carnal Corinthians for this feast of remembrance. It was not the Lord’s Supper they were having, but rather a church supper to gratify their physical appetites!
5. Jesus Is Lord and Master
This is a very good translation of at least one aspect of His Lordship, namely that He is Master, Lord, and Sovereign. Even the less than devotional (though highly useful word) “Boss” gives us some of the truth of this nuance of Kyrios. In the Gospels our Lord tells several parables in which the key figure is a “boss” or lord, whether of a vineyard, an estate, or whatever. It does not take great insight to figure out who is represented by this man in various guises. Obviously, it is the Lord Jesus Himself.
We are not merely “employees” of our Lord! We can’t change employers if we are truly regenerated. Sometimes we are told to “make Jesus Lord of our life.” No doubt this plea is well meant. But He is Lord, whether we like it or not. The real question is: “What kind of servant (or slave) do we make ourselves?” If, like the OT slave who asked for his ear to be pierced with the awl to show his willing servitude, we submit and obey Him because we love Him, then we are on the way to becoming “good and faithful” servants (Mt 25:21).
6. Jesus Is Lord of Lords 1Ti 6:15, Re 17:14-note, Re 19:16-note
This phrase gives strong witness to Christ's absolute sovereignty. Lord of lords is a Hebrew way of stating the superlative (by virtue of its repetition). The expression signifies “The Most Absolute Sovereign.” Gentile kings in OT days called themselves “king of kings.”
7. Jesus Is LORD God
In Biblical Greek kurios is a divine title and used in the LXX rendering of YHWH (Jehovah) and of Adonai (Lord).
We may expect to find the earliest Christian use of kurios in the Acts of the Apostles, reflecting the life and worship of the first believers. But in the earlier part of the book it is often difficult to determine the reference of kurios, whether it is to Jesus or to the Father. For instance, when the first believers prayed, ‘Thou, Lord, which knowest the hearts’, were they addressing Jesus (Acts 1:24)? The title seems to apply equally well to both Jesus and the Father….A title, once the prerogative of God the Father, is rapidly coming to be applied to Jesus, His Son. ‘The fact is that we can almost see the Church’s faith growing before our eyes.’ We are quickly approaching a point where Kurios is a technical word with only one meaning, the ‘Lord’ Jesus.
Mt 3:3, “Prepare the way of the LORD” (Kyrios for YHWH in the OT Hebrew) refers to Christ’s road being prepared by John the Baptist. Surely the word Jehovah or Yahweh must mean the Lord Jesus in this context.
It is common in old hymns to apply Jehovah, the personal name of God in its English form, chiefly to the Father. Actually the name must refer to all three Persons of the Holy Trinity, even if OT usage (necessarily) emphasizes the First Person—the One the Son has taught us to call “Father.” Yes, Jesus is LORD in the highest sense; Jesus is God the Son; Jesus is Jehovah.
A Few NT
Uses of Kurios
Matthew 6:24-note No one can serve two masters (kurios); for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and wealth.
Spurgeon comments: This is often misunderstood. Some read it, “No man can serve two masters.” Yes he can; he can serve three or four. The way to read it is this: “No man can serve two masters.” He can serve two, but they cannot both be his master. He can serve two persons very readily. For the matter of that, he can serve twenty, but not two masters. There cannot be two master principles in a man’s heart, or master passions in a man’s soul. “No man can serve two masters.” Either the one or the other will be master, they are so opposed to each other that they will never agree to a divided service. “Ye cannot serve God and mammon.” It is the Lord Jesus Christ who says this, so do not attempt to do what he declares is impossible.
Matthew 7:21-note "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does (present tense - as one's lifestyle = evidence of a changed life) the will of My Father who is in heaven. 22-note "Many (not a few, but "many") will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' 23-note "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE (present tense - as your lifestyle - no evidence of a changed life) LAWLESSNESS.'
Comment: Professing Jesus as "Lord" or even acknowledging that Jesus is "Lord", is by itself not sufficient evidence of saving faith. So much for "Lordship salvation". Jesus is Lord whether we acknowledge that fact or not. What Jesus is saying is that the best evidence of genuine salvation is one's life, not one's lips! Doing the will is in the present tense which pictures the general "direction" of one's life (you will fail from time to time so don't become discouraged) and is a not a call for perfection, which no one except Jesus achieved (He 4:15-note). Remember also that the first step in doing the will of God is to believe on the Lord Jesus (Jn 6:29). Note that Jesus states there will be "many" who cry "Lord, Lord" and yet will be separated from His glory forever! This is tragic and always brings to mind the warning of Paul in 2Co 13:5 (If Jesus Christ is in you, His Spirit is in you and His Spirit is holy and is at work in you to urge and empower you to live a holy life. Remember we are not talking perfection, but direction! If an individual NEVER exhibits evidence a holy longing and/or holy living (in short, a "changed life"), it is possible that this individual has "failed the test" and needs to be diligent to make certain of their calling and election as Peter exhorts in 2Pe 1:10-note. Do not be deceived - no evidence of a changed life may be an indicator of no eternal life!)
Matthew 22:41 Now while the Pharisees were gathered together, Jesus asked them a question, 42 saying, "What do you think about the Christ (the Messiah), whose son is He?" They said to Him, "The son of David." 43 He said to them, "Then how does David in the Spirit (under the inspiration of the Holy Spirit) call Him (referring to the "son of David") 'Lord,' (kurios) saying, 44 'THE LORD (kurios) (God the Father) SAID TO MY LORD (kurios) (God the Son), "SIT AT MY (the Father's) RIGHT HAND, UNTIL I (God the Father) PUT THINE (the Son's) ENEMIES BENEATH THY (the Son's) FEET"'? (Quoting Ps 110:1-note) 45 "If David then calls Him 'Lord,' (kurios) how is He (God the Son) his (David's) son?" 46 And no one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.
Comment: Earlier Jesus had asked His disciples a similar question (Mt 16:15) and they gave the correct answer (Mt 16:16). The Pharisees' answer "Son of David" was the expected (correct answer, cp Mk 12:35). David refers to the Messiah as his Lord, thus is saying that He is more than just his “son” and this stumped the religious leaders. It's amazing how often simple Biblical truths stumble non-believers.
Mark 1:3 "The way of the Lord" -
Comment: The “way” is hodos, a road. Lord = kurios, the One Who is the possessor and disposer of a thing and in the context of believers, of the possessor of the believer's body and his/her life (cp 1Co 6:19- note, 1Cor 6:20-note). He is the Master and there is to be no other master (Mt 6:24-note) lest we bring great anxiety into our souls (Mt 6:25ff-note). Kurios is used in the Septuagint (LXX) to translate the title of the self existent God Jehovah. The Gospels tell the story of how the Ancient of Days (Da 7:9, 13, 22) incarnated Himself in humanity, grew up from a little child to manhood, and offered Himself to Israel as her Messiah (her "Anointed One") and King. And when John the Baptist cried out that the King's road needed to be prepared, he was not referring to a literal road but figuratively making reference to the hearts of His Chosen People which must be prepared to receive Him, and yet most failed to heed the call (cp Jn 1:11, 12, 13). Here in Mk 1:3, “Lord” does not have the definite article ("the" - not present in the Greek text), and thus the emphasis is upon the character or quality. Kurios is in the genitive indicating possession, so that the road is the Lord’s road, a road of such a quality as would belong to and befitting Jehovah-Jesus.
Do we arise each morning and seek to "make ready the way of the Lord" in our hearts? If not, we need to listen to the voice of one crying in the wilderness and prepare our hearts to receive our King and our Lord each day of our life for the rest (and the "rest" in terms of ceasing from our fleshly labors) of our lives!
Mark 7:8 - "Yes, Lord, but even the dogs under the table feed on the children’s crumbs" -
Comment: Kurios is used here of the one to whom a person or thing belonged, about which he has the power of deciding. It refers to the master or disposer of a thing. The woman uses kurios as the master or disposer of something and this is the sense this woman used Kurios.
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