What is the meaning ofexousiain the Bible?

To begin with, let us make haste to understand the great importance of the word authority (exousia in Greek) in the scriptures. Its importance can be measured by the fact it occurs over one hundred times in the New Testament. The excellent 'Pau-Vevey' version[1] translates it in various ways: very often as 'power'. very often as 'authority' (both heavenly and earthly authorities, the authority of the governor or magistrate, etc.); on other occasions as 'right', and only rarely as 'freedom or jurisdiction'. This word 'authority' does not simply mean power and might (which is dynamis in Greek), but rather power with the right to exercise it. This is proved by the fact that in certain passages the two Greek words for 'power' and 'authority' are found side by side (Acts 1:7-8; Luke 9:1; 1 Pet. 3:22).

The two principal words in the N.T. translated 'power' are 1, δύναμις, and 2, ἐξουσία. It is important to see the difference between them, for their signification is not at all the same. No. 1 may be described as 'capacity, moral or physical ability, power.' No. 2 signifies 'delegated authority, right, privilege, title.' The latter always supposes power to exercise the right; but in the former there is no thought of right or authority. No. 1 is translated in the A.V. 'ability, might, mighty, mighty deeds, miracles, power, strength, violence, mighty works, wonderful works,' etc. which will help further to show the character of the word, contrasted with No. 2, which is translated 'authority, jurisdiction, liberty, power, right, and strength.'

The word 'power' occurs in both lists, and this needs to be cleared of any ambiguity. No. 2 is often translated 'power' where some other word would convey the sense better; but there is no single word in the English language that exactly answers to the Greek, and which would suit in all places. A concordance must be consulted for a full list of the occurrences: a few passages only are cited. All 'authority' is given to the Lord Jesus. Matt. 9:6; Matt. 28:18; John 17:2. Satan offered to give to the Lord 'authority' over the kingdoms of the world which had been delivered to him, if the Lord would fall down and worship him. Luke 4:6. To as many as received the Lord, to them gave He 'right ' or 'title' to become the children of God. John 1:12. "There is no 'authority' but of God," No. 2 occurring five times in Rom. 13:1-3. Along with 'principality' occurs No. 2 in Eph. 1:21; Eph. 3:10; Eph. 6:12; Col. 1:16; Col. 2:10, 15; Titus 3:1.

In the King James version the same Greek word translated "authority" (exousia) is also often translated "power." Another Greek word (dunamis) meaning power or ability is also sometimes rendered "power." In English we think of authority as being the right or competency to act and power as being the force or energy that gives one ability to act. But since the same word (exousia) is sometimes translated "authority" and sometimes "power" only the context will enable us to determine what is the shade of meaning intended.

Of Christ it is said that, "He taught them as one that had authority, and not as the scribes" and, "With authority commandeth He even the unclean spirits, and they do obey Him" (Mark 1:22, 27). In Matthew 9:1-8 Christ heals the man who had palsy, which was an act of power giving evidence of His authority as "Son of man" to forgive sins. He had in sovereign grace taken His place as "Son of man" and so He had in His own Person both the right and competency to act and power by His Spirit to enforce His acts.

This word (ex.) implies the possession of the right or title to act, and not only the capacity or competency to do so, the latter being expressed by the word often translated "power" (dynamis) Moses might be said to have had zeal and competency when he first set about redressing his people's wrongs in Egypt; but when his authority was challenged, "Who made thee a prince and a judge over us?" he fled ignominiously. Later, however, Jehovah said to him, "Come now and I will send thee unto Pharaoh that thou mayest bring my people, the children of Israel, out of Egypt." He then went as a divinely accredited emissary. It is so that Jesus is presented in Mark. He had an indisputable right to speak.

It is not implied that His word in any sense lacked power. On the contrary, in Luke we have, in connection with this very incident, both words used; "with authority (ex.) and power (d.) he commands the unclean spirits, and they come out" (Luke 4:36). As a Servant, He was heaven's Plenipotentiary in the fullest sense of the word. He had the amplest title to speak, and His word was also effective, according to Isaiah's prophecy, "So shall my word be that goes forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it (Isa. 55:11).

ἀρχή is authority contemplated as the beginning or origin of acts; ἐξουσία one who has a title to act, a right over; δύναμις power (see above) κυριότης from one who is over or rules, lordship; but it purposely takes in all forms, not with the object of distinction but of universality.

** The Greek word translated 'power' in the AV is exousia, and should be understood in terms of someone having authority, rather than power in itself

*Roberts contends that here "the word translated ‘power' carries with it not so much the idea of physical power as power in the sense of authority." It is true the word is "power delegated, authority." It adds to the thought of power, that of right. It is the word used in Matt. x. 1; Mark ii 10; iii. 15; vi. 7; Luke iv. 32; x. 19; xii. 5; John xix. 10, etc., in all which it is quite impossible to exclude the idea of competency to perform whatever there was authority for. You could not clothe a mere corpse with "authority." It would be mockery. And, therefore, the word must be "take" and not "receive." †John ii. 19-22.

This authority does not reside in man, and does not belong to him intrinsically; it resides in God Himself. It resides likewise in Christ, who is God manifest in flesh. He taught with authority (Matt. 7:29; Mark 1:22; Luke 4:32), and fie commanded the unclean spirits with authority, and they obeyed Him (Mark 1:27; Luke 4:36). He had the power and the right (exousia) to forgive sins (Matt. 9:6, 8 etc.). and the power and right to lay down and take up His own life (John 10:18). Moreover, by virtue of His death and resurrection, all authority has been given to Him in heaven and in earth (Matt. 28:18), and also the authority to judge. since He is Son of Man (John 5:27).

God does not keep authority for Himself only, but He confers it His creatures, whether this be the governor (John 19:11), the magistrate (Rom. 13:1-3), or all principalities on earth and in the heavens. Similarly, Christ confers it on His own. During His pathway here below, He sent out the twelve and gave them authority over unclean spirits (Mark 6:7) and authority to heal (Luke 9:1). But only He can confer this authority. The apostles could not give others the power to do miracles or to cast out demons. After His resurrection, with all authority in heaven and on earth having been given to Him, He imparted the authority to the eleven to make disciples of all nations and to teach them (Matt. 28:18­20), and also to vanquish and overcome all the power of the enemy (Mark 16:15-18). Similarly, He conferred authority on the Apostle Peter for the administration of the kingdom of the heavens (Matt. 16:19), and later on the Apostle Paul, for the edification of the assembly (2 Cor. 10:8; 13:10).

It is clear from these passages that the Lord confers authority on men, that is power with the right to exercise it. However, the fact that He confers it on them shows that the source of this authority is never found in man, nor in a group of men, but only in the One who imparts it. Nevertheless, once men have received this authority, without which they are unable to accomplish anything at all, they can go and exercise it on their own responsibility, as from the Lord. Thus in this sense they can exercise it independently, so to speak, though never in a way that is independent of the Lord and His Word, nor in a state of soul that puts confidence in the flesh (Matt. 9:29).

It is very interesting to notice the addition of a word in Luke in describing the mission of the twelve. To understand this rightly it is necessary to give the original words. In Matthew then it says that the Lord gave His disciples power (exousian) against unclean spirits, etc.; in Luke, that He gave them power and authority (dynamin kai exousian). As to the force of these words respectively the following note will explain, "Authority, exousia, not dynamis. More than authority, but not simply dynamis. More than dynamis, as it includes the right to exercise this. Hence 'power' is nearer to it in English. dynamis is the ability to do a thing." From Matthew then we learn that the Lord bestowed upon His disciples authority, and "the right to exercise it," over unclean spirits, and from Luke we gather that He gave to them besides this the "ability" to exercise this authority over all devils and to cure diseases. That faith was a requisite condition for wielding the power with which they had been entrusted, is plain from Matthew 17:20. But what, it may be enquired, is the significance of this gift of power and authority in relation to the Lord? It may first be remarked that it is in the gospel which especially presents Him in the aspect of the dependent Man that the enlarged account of the entrusted power is found. This is in harmony with the usual way of the Spirit of God in guarding, jealously guarding, the truth of the person of Christ. In the very scenes of the greatest humiliation of Christ, for example, there the rays of His divine glory are most strikingly displayed. So it is that in our scripture from Luke language is employed which can leave no possible doubt as to WHO it was that thus commissioned His disciples. As another has remarked, "We have in this sending a most important exercise of divine authority and competency to communicate divine power."*

The meaning of their ordination was just this, that here it was not a question of "gift," but of authority. It was a question of title to take up and look into, often difficult and delicate matters, among people too very likely in no state to submit to what was merely spiritual. The ministration of gift was another thing, and free, under God, to all.