Lexical Summary douloó: To enslave, to bring into bondage, to make a servant. Original Word: δουλόω Strong's Exhaustive Concordance bring into bondage, become a servant. From doulos; to enslave (literally or figuratively) -- bring into (be under) bondage, X given, become (make) servant. see GREEK doulos HELPS Word-studies Cognate: 1402 doulóō – enslave (passive, "become enslaved"), focusing on the status of being a bond-slave. In contrast to the other verb-form of the same root (1398 /douleúō), 1402 (doulóō) stresses the results (effects) of enslavement. That is, what automatically goes with belonging to another. See 1401 (doulos). NAS Exhaustive Concordance Word Originfrom doulos Definition to enslave, bring under subjection NASB Translation became slaves (1), enslaved (4), held in bondage (1), made a slave (1), under bondage (1). Thayer's Greek Lexicon STRONGS NT 1402: δουλόωδουλόω, δούλῳ: future δουλώσω; 1 aorist ἐδούλωσα; perfect passive δεδουλωμαι; 1 aorist passive ἐδουλωθην; (δοῦλος); (from Aeschylus and Herodotus down); to make a slave of, reduce to bondage; a. properly: τινα, Acts 7:6; τούτῳ καί (yet T WH omit; Tr brackets καί) δεδούλωται to him he has also been made a bondman, 2 Peter 2:19. b. metaphorically: ἐμαυτόν τίνι, give myself wholly to one's needs and service, make myself a bondman to him, 1 Corinthians 9:19; δουλουσθαι τίνι, to be made subject to the rule of some one, e. g. τῇ δικαιοσύνη, τῷ Θεῷ, Romans 6:18, 22; likewise ὑπό τί, Galatians 4:3; δεδουλωμενος οἴνῳ, wholly given up to, enslaved to, Titus 2:3 (δουλεύειν οἴνῳ, Libanius, epist. 319); δεδουλωμαι ἐν τίνι, to be under bondage, held by constraint of law or necessity, in some matter, 1 Corinthians 7:15. (Compare: καταδουλόω.) The verb translated “enslave” or “bind” appears eight times in the New Testament. Each occurrence draws on the social reality of Greco-Roman servitude to communicate spiritual truths: captivity to sin or the elements of the world, voluntary self-bondage for gospel advance, and the believer’s new status as gladly obligated to God. Old Testament Foundations Stephen’s retelling of Israel’s history recalls God’s word to Abraham: “that his descendants would be strangers in a foreign land, and that they would be enslaved and mistreated for four hundred years” (Acts 7:6). This physical bondage in Egypt becomes Scripture’s paradigmatic picture of human captivity, preparing readers to understand the deeper slavery from which Christ delivers His people. Bondage to Sin and Release into Righteousness Paul twice places humanity in one of two master-slave relationships. “You have been set free from sin and have become slaves to righteousness” (Romans 6:18). Freedom from the tyranny of sin is not autonomy; it is transfer of ownership. The new Master’s yoke yields “sanctification, and the outcome is eternal life” (Romans 6:22). The imagery forces a decision: every heart serves either sin leading to death or God leading to life. Enslavement to the Elementary Principles In Galatians 4:3 Paul addresses believers tempted to return to law-keeping as a means of justification. “When we were children, we were enslaved under the basic principles of the world.” The word underscores the misery of placing oneself back under rituals that could never liberate. Grace, not law, frees the conscience. Practical Church Order Titus is told that mature women must be “not … enslaved to much wine” (Titus 2:3). Habitual overindulgence is pictured as a tyrant that chains its victims. Genuine piety therefore includes mastery over bodily appetites, so that the believer’s only binding allegiance is to the Lord. False Teachers and Moral Bondage Peter unmasks itinerant deceivers: “They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has overcome him” (2 Peter 2:19). The verb exposes the hollow nature of libertine theology; the offer of freedom without repentance merely tightens sin’s shackles. Marriage, Peace, and Freedom Regarding desertion by an unbelieving spouse, Paul writes, “The brother or sister is not bound in such cases” (1 Corinthians 7:15). Here the perfect tense negates ongoing bondage. Covenant obligations cease when the unbeliever departs, allowing the deserted believer to pursue peace without guilt. Missionary Self-Bondage “Though I am free of obligation to anyone, I have made myself a slave to everyone, to win as many as possible” (1 Corinthians 9:19). In striking paradox, Paul voluntarily places himself under others’ needs. Gospel love constrains him more tightly than any external chain, modeling humble service for all ministry. Eschatological Perspective Slavery imagery anticipates ultimate realities. Those enslaved to sin face final death; those bound to God anticipate glorious freedom. The consummation will reveal that what seemed bondage to righteousness was in fact perfect liberty. Historical Background: Greco-Roman Slavery First-century readers knew slavery as an accepted institution touching every stratum of society. A slave possessed no legal personhood and could be sold, punished, or freed at his master’s will. This stark social backdrop intensifies the gospel message: Christ purchases rebels and grants them adopted status, dignity, and eternal inheritance. Ministry Implications Today 1. Evangelism: Presenting the gospel requires exposing humanity’s true master. Deliverance makes sense only when bondage is felt. The eight New Testament uses of this verb, taken together, testify that the gospel does not merely offer improved circumstances; it effects a total change of ownership, replacing cruel slavery to sin with joyful servanthood to the living God. Englishman's Concordance Acts 7:6 V-FIA-3PGRK: ἀλλοτρίᾳ καὶ δουλώσουσιν αὐτὸ καὶ NAS: LAND, AND THAT THEY WOULD BE ENSLAVED AND MISTREATED KJV: them into bondage, and INT: strange and they will enslave it and Romans 6:18 V-AIP-2P Romans 6:22 V-APP-NMP 1 Corinthians 7:15 V-RIM/P-3S 1 Corinthians 9:19 V-AIA-1S Galatians 4:3 V-RPM/P-NMP Titus 2:3 V-RPM/P-AFP 2 Peter 2:19 V-RIM/P-3S Strong's Greek 1402 |
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