Authority
1. EXOUSIA denotes authority (from the impersonal verb exesti, "it is lawful"). From the meaning of leave or permission, or liberty of doing as one pleases, it passed to that of the ability or strength with which one is endued, then to that of the power of authority, the right to exercise power, e.g., Matt. 9:6; 21:23; 2 Cor. 10:8; or the power of rule or government, the power of one whose will and commands must be obeyed by others, e.g., Matt. 28:18; John 17:2; Jude 25; Rev. 12:10; 17:13; more specifically of apostolic authority, 2 Cor. 10:8; 13:10; the power of judicial decision, John 19:10; of managing domestic affairs, Mark 13:34. By metonymy, or name–change (the substitution of a suggestive word for the name of the thing meant), it stands for that which is subject to authority or rule, Luke 4:6 (RV "authority," for the A.V. "power"); or, as with the English "authority," one who possesses authority, a ruler, magistrate, Rom. 13:1-3; Luke 12:11; Tit. 3:1; or a spiritual potentate, e.g., Eph. 3:10; 6:12; Col. 1:16; 2:10, 15; 1 Pet. 3:22. The RV usually translates it "authority."
2. dominion, rule or lordship, referring to political authority exercised by human beings (Gen. 37:8; Judg. 14:4; Ps. 72:8) or the realm in which such authority is exercised (2 Kings 20:13). Humanity also rules over creation, though under God (Gen. 1:26, 28; Ps. 8:6). Oppressive rule is condemned (Lev. 25:43, 53; Matt. 20:25). Ultimate and eternal dominion over all things belongs to God (Pss. 22:28; 145:13; Dan. 4:3; Rev. 1:6). In the NT, dominion may also refer to certain angelic or cosmic powers (Col. 1:16; Rom. 8:38), which, however, are subordinated to the power of God (Eph. 1:21; Col. 2:15).
In the NT period, Jews and the emerging Christian communities lived under Roman rule. Moreover, NT writings attest to Satan’s present rule on earth. In the temptation scene, the devil declares that he has authority over ‘all the kingdoms of the world’ (Luke 4:5-6). Satan’s minions, the demons, still afflict humankind. Paul understood that the world was subjugated to Satan or evil powers (1 Cor. 2:8; 15:24-27; 2 Cor. 4:4), while the Fourth Gospel considers Satan ‘the ruler of this world’ (John 12:31; 14:30). The most explicit expression of this understanding is in 1 John 5:19: ‘the whole world is in the power of the evil one.’ The author of Revelation identified the evil ruler of the present age as Rome (chaps. 13; 17-18), linked, perhaps, with Satan, who was to continue his reign of terror on earth a while longer (chaps. 12; 20).
3. obedience submitting to the will or authority of another. The OT has no separate word meaning ‘obey.’ ‘Obey’ translates the Hebrew ‘to hear’ (Gen. 22:18; Isa. 42:24). The concept is also expressed as ‘keeping’ or ‘observing’ the commandments (Exod. 16:28; 34:11) and ‘walking’ in God’s ways (1 Kings 11:33). God punishes disobedience by exile, e.g., from the Garden of Eden (Gen. 3:22-24) or from the Promised Land (Deut. 4:25-28), but God forgives and restores (Deut. 30:1-5). In the NT Christ is obedient to God (Rom. 5:19; Phil. 2:8; Heb. 5:8), and Christians are called to obedience of faith (Rom. 1:5; 16:26), obedience to Christ (John 3:36; Heb. 5:9), and obedience to the gospel (Rom. 10:16; 1 Pet. 4:17). The NT also reflects Roman social-political order in calling for obedience to the state (Rom. 13:1-5) and, in later writings, obedience of slaves and children. (Eph. 5:21-6:9; 1 Pet. 2:13-3:7)
The Gospel of Mark and the Q strand of the Jesus tradition (largely sayings material common to Matthew and Luke but not found in Mark) attest to the appeal and the effectiveness of the charismatic movement with its apocalyptic message in Palestine and Syria, but when the movement spread to the Hellenistic cities of the Mediterranean world it shifted its authority center from charisma to local leadership. This led to the establishment of resident authority figures, who ultimately became the monarchic episcopacy of the second and subsequent centuries. Elaine Pagels claims that a major factor in this authority shift was the antifeminist urge of a male-dominated leadership group that resented and soon destroyed the significant role that women had played in the charismatic period of the church.
Power - "The ability to compel another"
Authority - "The legal ability to compel another"
Those who have authority. (Exousia, or authority to command )
A) Kings ( Rom. 13:1,2)
B) Commanders over soldiers (Matt. 8:5-10)
C) Jesus’ disciples (Matt. 10:1)
D) Believers in everyday life
Nowhere in the NT does one Christian have authority over another in the exousia sense of the word. The exception is 1 Cor. 13:10 where Paul has authority to "build up not tear down" (Apostolic authority).
EXOUSIA denotes authority (from the impersonal verb exesti, "it is lawful"). From the meaning of leave or permission, or liberty of doing as one pleases, it passed to that of the ability or strength with which one is endued, then to that of the power of authority, the right to exercise power, or the power of rule or government, the power of one whose will and commands must be obeyed by others.
OBEY
HUPAKOUO to listen, attend , and so, to submit, to obey, is used of obedience (a) to God, (b) to Christ, by natural elements, (c) to disciples of Christ, (d) to the faith, the Gospel, Christian doctrine, (as to a form or mould of teaching); (e) to apostolic injunctions, (f) to parents by children, (g) to masters by servants; (h) to sin, (i) in general,
This form of "obey" (hupakouo) is to command, to force, a mandatory compliance with. It is used toward:
Heb. 13:17 "Obey (peitho) your leaders, and submit (hupeiko) to their authority. ...."
PEITHO to persuade, to win over, in the Passive and Middle Voices, to be persuaded, to listen to, to obey, is so used with this meaning, in the Middle Voice, ( Passive Voice, "they agreed"); Heb. 13:17; The obedience suggested is not by submission to authority, but resulting from persuasion.
The true meaning of Heb.13:17 then is "Be persuaded by your leaders, and voluntary yield to their compelling"
This means that we should listen to the message and then be compelled; not by pressure or threats; but by the soundness of the message. Spiritual authority is the legal ability to compel, not to force!
hupeiko to retire, withdraw (hupo, under, eikoľ, to yield), hence, to yield, submit, is used in Heb. 13:17, of submitting to spiritual guides in the churches.
* This is why the Bible stresses the moral and spiritual character of leaders. It is far easier to be persuaded by one who demonstrates the faith they teach. A king rules by law, so character is not important!
Questions for discussion
1) Why is it critical to know the difference in the uses of authority, submit, and obey?
2) Can you see where a misunderstanding of these terms can distort how we see the "ministry gifts" in respect to their authority in the body of Christ?
3) Why did Jesus teach his followers to be servant-leaders instead of a ruling-leaders?
4) Why do we find hierarchical governments in church more appealing than equality of brotherhoodunder voluntary mutual submission?