It seems awful old-fashioned and superstitious, the obvious implication conveys. Maybe so.
But necessarily so, I’d argue.
Lordship, which Paul highlights as the climax of the Gospel and identifies as the necessary confession for faith, is also the most frequent self-attestation Jesus makes in the Gospel narratives. By my count, at least 26 times in the Synoptics Jesus refers to himself as the Son of Man prefigured in Daniel 7.13-14.
In the beginning of Mark’s Gospel, it’s Jesus’ declaration that he’s the promised Son of Man that provokes the plot to undo him, and it’s at the end of Mark’s Gospel- at his trial- that Jesus, alluding to Daniel 7 and Psalm 110, refers to himself as the Son of Man again, causing the chief priests to tear their garments and accuse him of blasphemy.
They condemn Jesus to death for claiming that God soon would install him at God’s right hand as the King and Lord of the cosmos.
Two features emerge from the Son of Man texts Jesus cites.
1. ) The scope of the Son of Man’s Lordship will be cosmic and universal: “…to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion…”
2.) Also, the Son of Man will establish his dominion as Lord by wresting dominion from God’s enemies: “The Lord said to my Lord, Sit at my right hand until I make your enemies a footstool at your feet. (Psalm 110.1)”
Caesar understood what Christians so often forget even though it’s obvious in the scriptures Jesus applies to himself: to be allegiant to one Lord is to content against another Lord.
When Paul tells the Romans that in order to be saved they must confess that Jesus is Lord, Paul leaves unsaid the necessary correlative confession: to name Jesus as Lord is to name the Enemy from whom Jesus has delivered you. If we contribute anything to our salvation, perhaps it’s only our knowledge of the one against whom the battle we call salvation is fought.
Christ’s Lordship is cosmic in terms of the universal, creation-vast scope of his reign.
Christ’s Lordship is cosmic because it’s a dominion being wrought in opposition to alien Powers that are themselves cosmic.
What God has done in Christ, enthroning Jesus as the Lord prophesied by Daniel, becomes unintelligible if we reduce the dramatis personnae of the salvation story to 3: God, Christ, and Humanity.
To understand the cosmic claims of Christ’s Lordship, the Gospel story requires 4 characters:
God, Christ, Humanity.
And the Enemy.
Whom Paul calls variously Sin, Death, the Powers, and Satan.
The language of Satan so thoroughly saturates the New Testament you can’t speak proper Christian without believing in him; you certainly can’t confess “Jesus is Lord” in the fullness meant by the church fathers. Even the ancient Christmas carols most commonly describe the incarnation as the invasion by God of Satan’s territory.
Whether you believe Satan is real is beside the point because Jesus did.
To pull off the monster masks and to insist that something else is going on behind them, as the Enlightenment has taught us to do, is to ignore how Jesus, fundamentally, understood himself and his mission. It’s to ignore how his first followers- and, interestingly, his first critics- understood him.
The Apostle John spells it out for us, spells out the reason for Jesus’ coming not in terms of our sin but in terms of Satan. John says: “The reason the Son of God appeared was to destroy the Devil’s work.”
And when Peter explains who Jesus is to a curious Roman named Cornelius in Acts 10, Peter says: “God anointed Jesus of Nazareth with the Holy Spirit and with power…to save all who were under the power of the Devil.” When his disciples ask him how to pray, Jesus teaches them to pray “…Deliver us from the Evil One…”
As much as he was a teacher or a wonder worker, a prophet or a preacher or a revolutionary, Jesus was an exorcist.
And he understood his ministry as being not just for us but against the One whom he called the Adversary without who there is no Gospel. Because, according to the Gospel, our salvation is not a 2-person drama. It’s not a 2-person cast of God-in-Christ and us. It’s not a simple exchange brokered over our sin and his cross.
According to the Gospels, the Gospel is not just that Jesus died for your sin. The Gospel is that Jesus defeated Sin with a capital S. The Gospel is not just that Jesus suffered in your place. The Gospel is that Jesus overcame the One who holds you in your place.
It isn’t just that Jesus died your death. It’s that Jesus has delivered you from the Power of Death with a capital D, the one whom Paul calls the Enemy with a capital E.
According to scripture, there is a 3rd character in this story. There’s a third cast member to the salvation drama. We’re not only sinners before God. We’re captives to Another. We’re unwitting accomplices and slaves and victims of Another.
It’s true that when we call Jesus ‘Lord’ we confess he’s Lord of all creation, but the underside of our confession, the necessary correlative to it, is that the creation of which Jesus is Lord is held in bondage by a Captor.
To confess Jesus as Lord of Creation is to profess that Jesus will free the creation from the Powers that contend against him and hold creation in captivity.
As Paul himself points out at the end of his summary of the 8 part Gospel: “Then comes the end, when he hands over the Kingdom to God the Father, after he has destroyed every ruler and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is Death.” – 1 Corinthians 15
The place in the New Testament where the Apostle Paul most often confesses Jesus as Lord, the Letter to the Romans, is also the place where Paul devotes the most attention to the anti-god Powers that would rule in opposition to God. As the ancient commentator, Ambrosiastor, observed about Paul’s epistle to the Romans: “The entire letter is about the defeat of the Power of Satan.”