IF JESUS CHRIST IS MY LORD, THEN IT FOLLOWS THAT I  AM HIS SLAVE!

Jesus is Lord (1 Corinthians 12:3) is the distinguishing mark of Christianity and is the essential confession of faith (Romans 10:9). Jesus proclaimed it to His disciples, His enemies, and His casual inquirers and the religious.
The expression “Lord” (kurios) speaks of ownership, while “Master/Lord” (despotes) denotes an unquestionable right to command (John 13:13; Jude 4). Both words describe a master with absolute dominion over someone else. That explains Jesus’ incredulity at the practice of those who paid homage to Him with their lips but not with their lives: “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46).
Doulos frequently describes what it means to be a true Christian: “He who was called while free, is Christ’s slave [doulos]. You were bought with a price” (1 Corinthians 7:22-23). 
Slavery to Christ is exactly how Jesus Himself defined the “personal relationship” He must have with every true follower (John 12:26; 15:20). In fact, the fundamental aspects of slavery are the very features of redemption. 
We are 
chosen (Ephesians 1:4-5; 1 Peter 1:2; 2:9);
bought (1 Corinthians 6:20; 7:23); 
owned (Romans 14:7-9; 1 Corinthians 6:19); 
subject to His will and control (Acts 5:29; Philippians 2:5-8); 
called to account (Romans 14:12); 
evaluated (2 Corinthians 5:10); 
and either chastened or rewarded by Him (1 Corinthians 3:14; Hebrews 12:5-11). 
Those are all essential components of slavery.
Jesus introduced the NT slave metaphor. He frequently drew a direct connection between slavery and discipleship (Matthew 10:24-25). His words reflect what every true disciple should hope to hear at the end of life: “Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master” (Matthew 25:21).
Jesus always described true discipleship in such terms, with no effort to adjust the message to make it sound appealing to religiously minded sinners. He never muted what it would cost to follow Him. Would-be disciples who tried to dictate different terms were always turned away (Luke 9:59-62).
However, as well as being slaves we are friends and as such have the freedom to feast on his grace. Perhaps the key passage on Jesus’ demand for implicit obedience is one already alluded to—John 15:14-15: “You are My friends if you do what I command you. No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you.”
Jesus was simply saying they were His friends as well as His slaves. “The slave,” He explains, “does not know what his master is doing.” A slave isn’t owed any explanation or rationale. But Jesus had kept nothing secret from His disciples: “all things that I have heard from My Father I have made known to you” (John 14:15). They were therefore much more than mere slaves to Him. They were His friends as well, privy to His thoughts and purposes (cf. 1 Corinthians 2:16), and had the freedom to thus able feast on hHis grace.