By: K. B. Napier

Some years ago, our Fellowship made an extensive Biblical study of the concept of Christian power, because we realised that the Church as a whole (including ourselves) appeared to lack spiritual and moral strength. We discovered that every Christian has 'power', but that many tend to misuse, abuse, or neglect it. Notably, nowadays, charismatics are top of the list of 'abusers' and misusers, basing their ideas on personalised interpretations rather than on what scripture actually says. Those who simply ignore power, are those churches and individuals who have 'dead orthodoxy' (resembling Christianity but having no life). There are many of these. Let us now see what God really says.

OLD TESTAMENT

Throughout both the Old and New Testaments there are references to 'power' - of God, of people, of Believers, etc. Something to bear in mind is the fact that when God's word refers to the power of people, it invariably means 'power given to them by God'. No man has power of his own.

Exodus 15:6

"Thy right hand, O LORD, is become glorious in power: they right hand, O LORD, hath dashed in pieces the enemy."

The word for 'power' in this text is koach. Exactly the same word is used in, for example, Exodus 32:11, but for a different reason:

"...thou (i.e. God) hast brought forth out of the land of Egypt with great power, and with a mighty hand."

Thus the power used to destroy is the same power that delivers.  It is also exactly the same power (same word, koach) that creates:

"He hath made the earth by his power...

Jeremiah 10:12

Parallel references to this mighty power are made in the New Testament, such as when Christ saves, heals, and so on.  The power is the same.  And it belongs entirely to God, even when used by Man. The word koach has two distinct types of meanings. Both are based on an unused root word, generally meaning to be firm. The word can refer to the strength or might of human beings, of angels, of God, of animals, or of produce/wealth of the soil.  The second type of meaning is rather different - for it refers to a small reptile, possibly a lizard, that was considered unclean by the Hebrews!  As we can see from the context of the above texts, the meaning of 'power' is clearly the strength and might of God Himself.  Thus the text interprets itself.

1 Chronicles 29:11

"Thine, O LORD, (is) the greatness, and the power, and the glory, and the victory, and the majesty..."

Let it be repeated time and again - "thine (is) the power"!  There is a modern obsession with personal power. Christians from a wide variety of backgrounds are demanding power, much as Simon the sorcerer wanted to buy power to perform miracles, even though he had become a Christian (Acts 8). But the power is God's, not ours.  We cannot demand it, nor purchase it, or even cry out in distress for it. Or, rather, we can certainly do these things in an effort to obtain the power - but God will not listen!  He has unlimited power. We cannot share that unlimited power. Nevertheless, God gives every Believer supernatural power, as a free gift. Logic must tell us that this power He gives cannot be the same as His own, even if it is compounded of the same kinds of elements.

The power given to men by God is limited in a number of ways:

For example: it is a delegated power - we do not possess it of our own volition or desire.  Adam had this power, until he fell.  It is also a God-guided power - we cannot use it unless God gives us reason to do so. Thus we might heal in His power, but only when He instructs us to do so.  That is, we may only use the power according to His will. This power is delineated in its scope - it cannot be used, say, against or for the higher created order, i.e. angels, whether they are good or evil.  (The casting out of demons can only be effected IF God requires us to do so and NOT as and when we wish to do so.  This is because demons are greater than we are, and only God's power can deal with them).

The power is delineated also by its limitations - we cannot do what God can do - for example, we cannot save a soul, we cannot be gods, we cannot create power itself, we cannot raise ourselves from the dead, we cannot create, and so on. The greatness, the power, the glory, the victory, the majesty, are all God's, not ours.  This is vital to know, if we are to understand the nature of the power God graciously gives to men.

The word for power in this text is different from the word used in previous texts. (The word contains a Hebrew character that cannot be reproduced with our current range of symbols). It means strength, might, valour, bravery, or the mighty deeds of God.  It is from the same as gibbowr which has essentially the same meanings - strong, mighty, strong/brave/mighty man. gibbowr is intensive from gabar, which again refers to might, power, etc. and to 'show oneself to be mighty'.  Again, there is no problem in interpreting the word in this context - it speaks of God's own might and deeds, which are expressions of that might and power.

Job 1:12

"And the LORD said unto Satan, Behold, all that he hath (is) in thy power..."

The power spoken of here is not the same as that referred to previously. The word is yad, meaning hand, the hand of man, strength or power (figuratively), a side of land, a part or portion (metaphorically/figuratively).  It also refers to special senses, a sign or monument, a part or share; time, repetition; trees; support; tenons (in the tabernacle); a phallus; an unsure hand.  So, the word can have one of many diverse meanings.  Which applies? Well, we already know that God has the power and that any power He gives to others (including angels) is delegated.

So, if God is speaking of Satan's power or strength, then the most likely interpretation is 'hand'. Simply, God is telling Satan that He has given Job over to his hand, or to his keeping and intentions, so that he may tempt the man.  God curtailed Satan's power, by saying that Satan could do his worst, but he could not kill Job.  The reason was - in a roundabout way - to prove or test Job, and thereby to highlight God's power in Job.

Job 21:7

"Wherefore do the wicked live, become old, yea, are mighty in power?"

Here we have another word for 'power', chayil, meaning strength, might, efficiency, wealth, army or force, ability.  As Job loses everything (not knowing that God would later reward him for his faithfulness), his question naturally arises - why do the wicked flourish and gain wealth and strength?  (Something many of us ask!).  The word is thus used mainly to refer to human strength and wealth.

Psalm 66:3

"Say unto God, How terrible (art thou in) thy works! through the greatness of thy power shall thine enemies submit themselves unto thee."

The word for 'power' is ‘oz.  It means might and strength - material, physical, personal, social or political.  The word is rooted in ‘azaz, meaning to be strong, to prevail, to make firm, or to strengthen.  The interpretation of 'power' in this text is therefore to do with God's personal might and strength. It also refers to His firm resolve - He WILL prevail.  The word in this context does not really speak of God's power of politics, society etc., because God has power over everything!

Ecclesiastes 8:8

This text points to the puny power of men who cannot, by their own strength, stop themselves from dying. (Note: Commonly heard today is the phrase "his/her life is on 'borrowed time' ". Similar ideas are expressed when we say that 'life has been extended' by this or that medical or scientific advance. Neither statement is true, for God decided before time began, when a person would be given life and when he would have life taken from him.

No medical or scientific advance will 'extend' life. Rather, by God's good grace, men will be used to provide a better environment etc.  The advance does not itself 'extend' life, for otherwise we are saying that life is outside God's control.  So, such an advance is already ordained by God and foreknown by Him. Thus a man or woman is never 'snatched from the brink of death' by a scientific or medical advance, but God determined that the advance would be used as a means of increasing the person's quality of life. His or her time of death is fixed by God, and cannot be altered by sudden accident, by 'natural' causes, or by advances in science or medicine, better diet, fitness programmes, and so on).

Two different words are used for power in this one text.  The first word for 'power' is shalliyt, Hebrew, meaning having mastery, domineering, master; ruler; imperious.  The second word for 'power' is shiltown, which is of Aramaic origin. It means mastery. Both the Hebrew shalliyt and the Aramaic shiltown are rooted in the same Hebrew word, shalat.  This means, to domineer, to exercise power over or to dominate; have mastery, to be master and to lord it over others. Also, to become master, or to get mastery by some means, or to give the power of.

In the text, then, God is telling men in no uncertain terms, that they have no mastery or dominion over death. In spite of their imperious (arrogant) beliefs in their own power, and although they may lord it over other men, they cannot exercise rule over their own life-force (i.e. the spirit of life given by God). As we have already seen, doctors and scientists do not hold the key to longer life. If they improve the lot of men, it is only because it is already in God's plan for men, and is a direct result of God giving them power to do so.

As can be expected, the New Testament upholds the verity of the Old Testament, even if Greek or other words are used to describe 'power'.  However, we do find that the meanings attributed to the words used tend to be extremely diverse, sometimes making the task of interpretation complex.  Complexity does not necessarily imply impossibility!  It just means we must be careful in our interpretation of texts, grounding them in their context.

Even so, whatever interpretation is apt for a particular text, the principles discovered in the Old Testament still apply. Thus, whatever we read in the New Testament concerning power of men, we know it is bound by the meanings given in the Old Testament - because God cannot change and any doctrinal principles He gave to men previously are still potent today.  This is summed up by Christ Himself, when He says:

"...For thine is the kingdom, and the power..."

Power in this text is dunamis.  The word is used 120 times in the New Testament. Nine of those times the word is used in a miscellaneous way.  But the other instances vary enormously according to context. dunamis actually means 'power' in 77 cases. The term 'mighty work' is referred to only 11 times.  Both 'strength' and 'miracle' are referred to only 7 times each.  'Might' is used 4 times, 'virtue' is used 3 times, and 'mighty' only twice.

These are not merely dry statistics! Today's charismatics prefix almost everything they do with the word 'power', as if the word only means 'miraculous' or 'mighty work'. This is certainly far from the truth, for as we have seen, there are only 11 references to 'mighty works' - and even fewer (7) references to miracles! Compare that with 77 references to 'power'.

The complexity does not stop there, for apart from the above meanings there are many sub-meanings to dunamis! Charismatics who so easily ascribe 'miraculous' to the word 'power' in virtually every case, then, prove their ignorance, not their spiritual superiority! Like Simon, they want to invent their own power-base and obtain it by ungodly means.

Sub-meanings for dunamis include the following:

Ability, inherent power (which of course cannot describe spiritual power in men, for such power is in God, delegated to men and restricted), that is, power in a thing because of its nature; power exerted by a person; power for performing miracles (yes, men can perform miracles - but ONLY by the express permission and prompting of God. Such power does not rest with the man, but with God. Thus the man cannot use the power or gift as he wishes); moral power and 'excellence of soul'. It can also mean the power and influence of the rich, power that comes from sheer numbers, or the power of armies/forces/hosts.

So - which meaning can we give in every case where dunamis is found?  Once again, we insist that context must determine the meaning.  But not only the immediate context - we must also apply knowledge of God's general principles of doctrine. So, what He says about 'power' in the New Testament will never contradict what He says in the Old. dunamis in this text is the same in meaning as, say, koach, etc.

Do not think that we are now armed with sufficient meanings to adequately define dunamis in any given text. There are other considerations. For example, dunamis is rooted in another word - dunamai.  This word has its own particular set of meanings, which undergird the meanings of dunamis!

These meanings include:  can, cannot (two opposites!), be able, may or might; have power by one's own ability, OR through resources, OR by the state of the mind, OR through favourable circumstances, OR by permission of law or custom; to be able to do something, to be capable; strong or powerful.

In the case of the text above, the meaning will follow that of Old Testament meanings of 'power' ascribed to God - such as 'power' itself, mighty work, inherent ability to perform miracles, powerful. This is reinforced by His own moral power.

Acts 1:8

"But ye shall receive power, after the Holy Ghost come upon you..."

Here is another instance of dunamis.  What power is being referred to in this pre-Pentecost text?  The context gives us the answer. We know that the Apostles and disciples were waiting for the Lord to come to them with some form of 'power'.  We also know that before this time, the Apostles had been given various gifts, to cast out demons, to heal the sick, and so on.

So, what could be 'extra' to what they had not experienced beforehand?  Were their special abilities given only for the period before Christ died?  Or did they continue after He had died and arisen?  There is no evidence to suggest that their powers vanished, or that they were short-lived, so we must assume they were still extant at the time of Pentecost.  What, then, was the 'power' they were to be given at Pentecost?

If the above is true, then the 'power' - dunamis - was not the power to perform miracles, because they already had that ability. The Pentecost texts show us that the disciples preached with an immense authority and that thousands were saved in one day. We know that for that occasion, they were able to speak to foreigners in their own native languages (tongues). We know that the disciples were suddenly filled with a great boldness.

Therefore, the interpretation must follow these lines, and so the closest meaning for 'power' in this text must refer to 'mighty work' and, in particular, great moral power and 'excellence of soul' (i.e. holiness exuding from every part of their character), with the sub-meanings of being capable, strong and powerful.  Remember the proviso that runs all the way through the Bible - the power did not reside in the disciples, nor could they command it to appear, nor could they use it as they wished, for it was all of God and in God.

Acts 3:12

The above argument is given clearly by the Apostle Peter:

"And when Peter saw (it), he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?"

Peter asked the Jews why were they gazing so hard at them, as though they had done something of their own power?  He tells them truthfully - no, we did not make the man walk by our own power or by our own holiness.  It was the power of God. Peter was acknowledging the truth stated by the patriarchs and the prophets before him - that any power we use is of God. We have no power of our own. 

The meaning in this text is, again, the one given in scripture - the power to perform miracles.  If a text is ambiguous or vague in its context (a rare thing), then we may not give it a particular meaning or interpretation, except as an opinion.  It is a truism, that scripture interprets itself.

1 Corinthians 2:5

"That your faith should not stand in the wisdom of men, but in the power of God."

This is another proof that the power Christians have is not of their own making, or under their own authority and choice of use.  Paul exhorts Believers not to put their faith (trust, confidence) in what other men say, but only in the power, or might and wisdom, of God Himself.  One of the major characteristics of charismaticism is the way its adherents claim to have power of themselves; they claim that they may use it as they wish, whenever they wish; they believe they may simply command God to give them gifts; they claim they have total mastery over them; they claim they perform miracles on behalf of God, but as a function of their own wishes and will.

In short, then, they display appalling ignorance and arrogance; by denying God's word and by thinking their own (wrongly) perceived 'powers' are equal to God's power, and thereby making themselves equal to God. This is heresy of the worst kind.  It is the heresy that condemned Adam and Eve, and the entire human race! What these people have is NOT the power delegated to them by God, but is a delusion, a pseudo-power.

1 Corinthians 4:19

"But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power."

This text is vital and can be thought of as a 'key' text in the matter of power. Paul was writing to a very confused group of Christians. They were the Corinthians, most of whom would have been rich or well-off, and with an ignoble past of sexual and religious impropriety. They were obviously used to riotous living.  As is the way of such people, there was much pride and arrogance, even though they were saved.  Their 'old man' was not being subdued, and so they were committing all kinds of evil whilst, at the same time, praising God.

Many Christians live like this, in varying degrees of sin.  The Corinthians knew what to say and what to believe, because Paul and others had taught them. But they were not convinced of their personal capacity for evil.  They were not inwardly moved to admit to their sinfulness.  Like so many today, they sounded like Believers, and probably had all the usual 'church-speke' that any person can obtain simply by attending church services. You do not have to be saved to be able to copy the typical Christian vocabulary - unsaved clergy and others do it all the time!

But Paul cuts straight through this facade. He tells his readers that he could not care less for the way they can talk well and say the right things, for they were full of arrogance - their words were true, but their actions did not match the proper Christian walk.  This kind of mis-match is evident in virtually all churches, in all lands, in any age, and it is proof that Christians know the truth, but they have never been convicted of their own sinfulness.  This is evidence of their lack of proper fear of the Lord, and their refusal to acknowledge the Almighty nature of God, whose 'works are terrible to behold'.

A man who lacks this urgent acknowledgement of his own state and of God's true Holiness will inevitably take a light view of his own actions, and of his failure to comply with scriptural truths.  That is how charismatics can blatantly admit that they "do not care" when they are enacting and believing heresy. That is how they can so easily commit so many sins under the guise of 'gifts' and 'wonders'. It is this lack of conviction that Paul is addressing.

Conviction of sin is as much a prompting by the Holy Spirit as it is a function of our beliefs, e.g. we will not be convicted if we do not read scripture, pray, meditate, listen to exhortation and rebuke, etc., because these are the vehicles normally used by God to convict us! Yes, He can certainly break into our sinful state suddenly and devastatingly, causing us to immediately return to His paths.  But that is not the usual form conviction takes.  Paul is using a more usual form - rebuke, encouragement and teaching.

So, Paul is warning the Corinthians that they must 'get their act together'.  They must practice what they preach!  He wanted to see their 'power', because their words were otherwise just empty. The word for 'power' in this text is again dunamis. You already know that this word, together with its root word, dunamai, has a wealth of possible meanings.  So, what can dunamis refer to in the text?  What kind of 'power' does Paul want to see? Note that whilst Paul is demanding to see the power of the Corinthians, the same demand can legitimately be demanded of ALL Believers in every generation, because it is founded on basic doctrinal teachings.

The rule remains constant - what is the context?  This will help us to interpret 'power' or dunamis in the text. The first problem of the Corinthians was their inability to discern who was a true teacher. Paul says they had many teachers, but only a few Apostles.  By this he meant that the Apostles had been given a unique ministry. They knew Christ and taught what He said.  They were especially set-apart by Christ to their work, being inspired and led by God to help found the Church.  But, like so many, the Corinthians started to listen to this or that teacher, placing their words above those of scripture and of the Apostles (that is, the foundational teachers of the New Testament).

Thus, Paul instructs them bluntly to be "followers of me" (verse 16)...a very much maligned and misconceived statement  Too many Christians listen to liberals, who say that this statement (and similar ones) by Paul indicates his own arrogance. This is not the way Paul writes and is not consistent with his general character.  He tells men to follow him only insofar as he is an Apostle and he teaches the truth.

He was comparing his own calling to that of teachers with dubious backgrounds. He was also comparing the authority of the Apostles to that of genuine Christian teachers.  Bluntly, he is telling them that apostolic teaching (by those personally chosen by Christ) was superior to any other teaching, because it was the direct word of God.

That is why he exhorts them to "remembrance of my ways" (verse 17) -  "which be in Christ".  This general principle pertains to all preachers and Bible teachers. They may be accepted only if what they say is rooted in scripture.

In verse 18 Paul says that some were proud and thought they ruled their own lives, and the lives of others. They were so proud, they thought Paul would never return to correct them (verse 18).  But he warns them he would return soon!  He tells them he wants to see their power, because anyone can repeat the right words:

"For the kingdom of God is not in word, but in power".

This does not negate or minimise the word of God. Rather, it emphasises that if God's word is truly within a person, he will show it in resultant power. The power that is given to every Believer when he or she is saved.  (Note: for those who hold Pre-millennial beliefs - this text tells us that the 'kingdom' is already with us, in each and every person who is saved.  How else could Paul demand to see the power in his peers?  He is clearly saying that he wants to see proof of the Kingdom of God in the lives of Believers).

Thus we have clues as to the meanings of 'power' in this context.  Paul is NOT referring to power to perform miracles (referred to in only 7 texts), but to the need for virtue and for a high moral life emanating from a character permeated by the Holy Spirit.  If they truly had this 'power' then they would comply with His demands to be humble and to cast off their former ways.  This is what all Believers ought to be like - morally upright and with holy characters.

This is what is referred to in 1 Thessalonians 1:5:

"For our gospel came not unto you in word only, but also in power."

Paul's words were not just empty claims - the gospel was preached by all the Apostles in truth, backed by their high morality and personal righteousness.  Thus they had 'moral power and excellence of soul'. Yes, they also performed miracles, authenticating their ministry. But the main thrust of the text is that the Apostles could not have had authority if they were not themselves living as true Believers. This moral power was active and obvious:

"...according to the power that worketh in us."

Ephesians 1:19

In 2 Thessalonians 1:11 we read of a similar thing: "...the work of faith with power."

Ephesians 1:19

"And what (is) the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power."

'His power' and 'mighty power' use two different words.  The first is dunamis. The second 'power' is kratos.  The first use - dunamis - refers to God's inherent power. That is, He has power because of Who He is. It was not delegated, but is a part of His very nature.  The second word - kratos - refers to power itself (6 references), dominion (4 references), strength and 'mighty' (1 reference each).

Thus God exerts His inherent power - that which resides in Him because of Who He is - by His will, or, through His dominion over all creation.  We know this because the sub-meanings of kratos include: force, might/mighty with power, a mighty deed, a work of power. Because He has total dominion over all creation, He also, by definition, is 'mighty with power'. (Note: It is common for modern - usually charismatic - preachers to call on people to 'allow Christ to be your Lord'.  Such a statement made by untaught people is an easy mistake, but coming from preachers or pastors, it is error.  Why?  Because Christ is ALREADY Lord over ALL creation. He is Lord of the unsaved as well as of the saved.  That we choose not to acknowledge the fact is our own folly).

We are instructed to rely only on His power, as in Ephesians 6:10:

"Finally, my brethren, be strong in the Lord, and in the power of His might."

Note - we are strong in the Lord; our own power and strength is in the power of His might.  Nothing is of ourselves!  And in 2 Peter 1:3 we see that God's power gives us everything needed for a godly life.  This does not speak of spectacular or miraculous acts, but of everyday needs, such as holiness, repentance, etc.

2 Timothy 3:5

"Having a form of godliness, but denying the power thereof: from such turn away."

This writer has often been castigated for refusing to meet with those he considers to be heretical. (Charismatics are included in this category, along with all cultists, etc.).  But scripture teaches us not to meet with them!  Indeed, we are to shun them.  They have a 'form' of godliness. That is, they know the words and appear to be authentic on the outside. But, their lives and thoughts and general speech deny it.  This is because they 'deny the power' - dunamis, that must accompany a claim to salvation. By denying the power, is meant the rejection of a truly godly life.  We are to turn away from those who claim to be Christians but who do not show it.

A huge number of (outwardly) orthodox Christians have joined with charismatics under the umbrella of the Toronto Blessing.  Together they have claimed wondrous gifts and blessings, even though their lives were previously cold toward the things of God.

Yes, they wanted what God 'had to offer', but they did not bother to change their lives in accordance with scripture. They refused proper instruction and believed the teachings of men. Then, when they were drawn by the Toronto Blessing they committed atrocious acts such as jerking, sexual exhibitionism, screaming, making animal noises, etc., all of which oppose scripture and the dignity given to men by God.

Thus these folk have the outward appearance (form) of godliness but they deny true godliness by their very actions, thoughts and words. They are, then, to be avoided. They must be avoided that we may not be contaminated. Also, by joining with them, even socially, we condone what they say and do.

2 Thessalonians 2:9

"...whose coming is after the working of Satan with all power and signs and lying wonders."

Many today perform signs and wonders (some of which are mentioned above - they are claimed to be 'signs and wonders', but they are not!), but they do so with the illegitimate power of Satan, not by God's power.  Satan's power results in 'lying' signs and wonders.  They are not of God and are fakes.  Typically, charismatics upturn the proper order of God's gifts.  What God does not glorify, they do.  Thus they place great emphasis on 'tongues' as a mark of salvation, even though God tells us they are of minor importance and they have no connection with being saved. They define signs and wonders in ways untenable with scripture.

True signs and wonders (in the miraculous sense) are supernatural in origin and manifestation...whereas shaking, laughing, jerking, etc., can all be manifested by natural means, prompted by demons!  Sadly, too many Christians (and those who are fake Believers) are content with mere toys and baubles. They run speedily after unreal signs and wonders, preferring these to working out their own salvation diligently and at a price.  They prefer the spectacular to the true signs of God's Presence in one's life.

In 2 Timothy 1:17, for example, 'power' refers NOT to spectacle, but to the 'ordinary' things, such as 'love' and a 'sound mind' - both of which are missing from charismatic circles today...no Christian in his or her sound mind, and who truly loves the Lord, will deliberately reject scripture and truth, in favour of silly grunts and movements, and false claims to holiness, greater 'love for Jesus' and so on!

Matthew 9:6

"But that ye may know that the Son of Man hath power on earth to forgive sins..."

The Lord, as Jesus on this earth, still had His inherent power as God.  Only He could forgive sins (please take note, clergy and cultists!). This 'power' is exousia, whose basic meaning is 'ability' and its main interpretations include: power (69 references), authority (29 references), right (2), liberty, jurisdiction and strength (each used once).

Clearly, the 'power' here must refer to an interpretation that encompasses the idea of Christ's jurisdiction, His liberty to save men, and His authority to do so. (That he has the jurisdiction can be seen in a root word, exesti, meaning to be lawful, 'may' and 'let', and 'it is lawful'). This is qualified by the words 'on earth', which emphasise the fact that God automatically has the right to do as He wishes whilst in heaven, and that the same automatic right was given to Christ when He became a man.

These facts are supported by the large number of sub-meanings for the word exousia. They include: power of choice (only God can have true choice); liberty to do as one pleases (only God is free to do whatever He wishes); to have leave or permission (Jesus said that He had the permission of His Father); physical and mental power (supreme in Christ!); ability or strength one has or exercises (and which Christ had in abundance); power of authority/influence of right (only Christ had the right and the authority to save); the power of rule or government of one whose commands must be obeyed (Jesus has this power to rule and He demands obedience as a proof of salvation); the power of judicial decisions (only God has such right to decide the fate of all men); the authority to manage domestic affairs; a thing subject to authority; one who has authority; a ruler or magistrate; leaders and those most powerful and superior to men; spiritual potentates; a sign of regal authority; a sign of the authority a husband has over his wife. The majority of these sub-meanings apply to Christ!

(Note: An interesting point concerning the 'sign of the authority a husband has over his wife'.  An example of this is found in the seemingly vague reference in 1 Corinthians 11:10:

"For this cause ought the woman to have power on (her) head because of the angels."

What does this mean?  The 'power' on her head is simply a veil, that covered her head and face. It was a sign of her submission to a husband and was required in the churches. This reference ought to advise Christians that a single word can sometimes have a very obscure meaning that bears no resemblance to our modern use of the same word.

Matthew 9:8

       "they marvelled, and glorified God, which had given such power unto men."

Men marvelled at the exousia given to the Apostles. That is, the Jews recognised the authority of God in what the Apostles did (healing).  Thus, they marvelled not so much at the miracle - wonderful though it was - as at the fact that mere men had the same authority as God.  They therefore had a proper priority in their thinking - God first, miracles after.  This is because miracles are the result of God's authority, and are not themselves 'power'.  In other words, power without God's authority is either humanly wrought or demonically inspired.

Matthew 10:1

"...He gave them power (against) unclean spirits..."

The same 'power' - exousia - is found in this text, and again refers to the authority Christ gave to His disciples to cast out demons.  This does NOT mean they had power in themselves, but that they had delegated authority to do so. It is folly to think otherwise.  This writer recently heard a charismatic leader tell small children that they 'had power to kick Satan into touch'!!  Not even Michael the archangel could do that!  Instead, he deferred to God, Who alone has the power to deal with demons and Satan.  The same exousia gives us the right to eat and to drink. It is the same power we have to do anything that is 'human' (e.g. 1 Corinthians 9:4).

Luke 4:6

In this text we see that even Satan can give exousia to people. This was the same power he offered to Jesus if He chose to obey him.  Thus, exousia can originate either in God or in Satan (if it originates in ourselves, it is at the prompting of Satan anyway). That is why we need to test the spirits, to see if they are of God.

Conclusions

God/Christ/the Holy Spirit, has power in Himself. It is inherent because of Who God is.  His power is unlimited in human terms (although God limits it by His own will.  For example, He has the power to reject Christians who disobey, but He gave us His word that He would not do so. He is thus bound by His own promise, which restricts His own power).

God can delegate His power to men. Those who are saved automatically have this power, which God expects us to exercise.  The main objective of this power, as so many texts tell us, is to aim for the mark (holiness, etc.), and to prove our obedience by our righteousness in His power.  As we obey Him, God gives us blessings, which include 'power'. (Thus, power begets power). This can sometimes include miraculous acts, but as we have seen, the references to this are few.

The main function of  'power' is to lead us toward a greater obedience which in turn will result in various manifestations of that obedience, which can include healing, casting out, etc.  But these functions are not the main objective.

This power in men is of a secondary nature to the power of God.  That is, it is restricted to what God wishes for our lives, even though it is always given in abundance.  All Believers have general power (to live godly lives), but it is limited by God to suit His plan for our lives.  It is also limited by the fact that we cannot have the same power as God, for this would make us equal to God.  As created beings we have supernatural power (to live godly lives etc.) but only insofar as such power conforms to the limits set by God.

Satan can also give power, which is supernatural but evil. This power can mimic legitimate Godly power and is real. But it is unholy and leads to destruction.

It has become clear in this outline study that charismatics in particular are very wrong in their definition and use of 'power'.  They are pseudo-Christians using pseudo-power, doing the work of Satan.  You are encouraged to carefully check your life, that it conforms to God's will and not to Satan's delusions. Sadly, most pro-charismatics will prefer the charismatic way of things, rather than turn their lives upside down with the Truth and all that it demands.

Bible Theology Ministries

© January 1996

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