Jottings

by J. Miller | Category: Jottings | May 1967

It may be of interest to draw attention to a few instances of the use of the word "power" (Greek dunamnis), and the word "authority" (exousia) in the New Testament. We find both words used by the people in the synagogue in Capernaum when the Lord had cast a demon out of a man, "What is this word? for with authority and power He commandeth the unclean spirits, and they come out" (Luke 4.36). They are also used in reverse order in connexion with the sending forth of the twelve: "He called the twelve together, and gave them power and authority over all devils (demons), and to cure diseases" (Luke 9.1). "Power" means ability, strength. In these days of lawlessness and crime many men have power to work mischief for which they have no authority. It is sometimes the case that men who are elected to positions of authority misuse their authority, and are found committing acts that are in violence of what is right. In the account that Nebuchadnezzar gave of his grievous experience when he was driven from his kingdom for seven years and did eat grass like an ox, we read that he wrote to all peoples, nations, and languages, and made this important statement,

"The sentence is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the lowest (or basest) of men" (Daniel 4.17).

Being an emperor over many nations and lands Nebuchadnezzar no doubt knew from experience the character of some of the men who held authority under him. We also, who have had some measure of assessment of men who have held places of authority over peoples in our time, know how true were this emperor's words about the character of world rulers. Some are rulers who cannot rule themselves.

There is a reference to this matter of authority in Colossians 1.13:

"Who (God the Father) delivered us out of the power (exousia) of darkness, and translated us into the kingdom of the Son of His love". As we have shown in the quotation, the Greek word is exousia, meaning authority, not power (dunamis). We were not simply delivered from darkness, but also from an authority, that is, the cause of the darkness in which we were. This darkness is referred to in Ephesians 6.12: "For our wrestling is not against flesh and blood, but against the principalities, against the powers (authorities), against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places". Here we see the authority by which we were held in the prison-house of darkness, before we were delivered therefrom by our blessed God and Father, who in exchange, brought us into that kingdom of the Son, the blessedness of which all saints enjoy. Against this authority, it is the responsibility of those who have been delivered to engage in warfare.

Authority (exousia) is used in John 1.11-14: "He came unto His own (things), and they that were His own received Him not. But as many as received Him, to them gave He the right (authority) to become children of God, even to them that believe on His name: which were born ...of God". Here is stated in simple and sublime words the name and relationship of those who have received Christ by faith; such have the authority to become children of God. In this country there are many persons who hold names or titles which were conferred by royalty upon a former outstanding member of the family. At the death of the holder of the title his son and heir comes in to inherit the name. He comes into the honour of the name by birth, and he alone of all persons in the kingdom has the royal authority to hold the name. Here is something infinitely higher, in a name and relationship with the very God of heaven, for no relationship (we do not speak of honours as the result of service) can be nearer and sweeter than to be "children of God", and to have it by divine authority.

We have already drawn attention to the words "power" (Greek dunamis) and authority (exousia). In the A.V. the latter word is often rendered "power", and even in the R.V. this is not corrected in every use of the word. These two words are frequently used in the New Testament. We have the use of power (dunamis) by Paul in his epistle to the Romans, the epistle which sets forth the gospel in the clearest of terms, revealing whom it is concerning and to whom it comes, and showing the effects of this divine message on those who receive it by faith. He says, "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth" (1.16). The living words of the gospel which proceed out of the mouth of God have divine power to save every believer. This epistle was written to the saints in Rome, the seat of world-power at the time. Rome declined and fell, but the gospel goes on quietly, in all lands, with God's power to save every believer with an eternal salvation.

We have in Matthew 8.5-13 the brief story of the Lord healing a Roman centurion's servant who was seriously afflicted with palsy. This soldier asked the Lord to come and heal him, but he said, "Lord, I am not worthy that Thou shouldest come under my roof: but only say the word, and my servant shall be healed. For I also am a man under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it". There is an important omission in the A.V. in verse 9 which omits to translate the small Greek word kai, which is a Greek conjunction which may be used "as a cumulative particle" to add something to what has been said, and may be rendered as "also, too, even", and here the R.V. renders kai as "also", "I also am a man under authority". This centurion's command was backed by the authority of the Roman empire, so his commands were obeyed by those under him. He regarded the Lord to be under divine authority and His word would be obeyed without fail, if only He commanded the palsy to depart from his servant's body. The Lord's comment on the centurion's words were, "Verily I say unto you, I have not found so great faith, no, not in Israel". Then He spoke of many who would come from the east and the west, who would be men of faith like the centurion, who would sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven, in the coming millennial reign of the Lord, but the sons of the kingdom, the unbelieving Jews, would be cast forth into the outer darkness. The Lord spoke the word and the centurion's servant was healed in that hour.

We come now to a very precious use of the word authority (exousia) which the Lord used in the mountain in Galilee.

"All authority hath been given unto Me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptising them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsover I commanded you: and lo, I am with you alway, even unto the end of the world (age)" (Matthew 28, 18-20).

These are words of the greatest importance to all believers in this dispensation of grace. They are backed by the complete authority that has been given to the Lord. Paul tells us in the Spirit's enlightenment that he had, that "He is excepted who did subject all things unto Him" (1 Corinthians 15.27). All that is outside the Godhead has been subjected to Him and is under His authority. Let us all hearken to the words of the Lord's authority and (1) be disciples, (2) be baptized into the name of the Trinity, (3) and then be taught to obey all the things that He commanded. Then only may we claim the Lord's presence all the days until the end of the age, according to His promise.

J. Miller | May 1967
Jottings