The Subject of Authority

In the Writings of Paul

Steven R. Cook

www.christonly.com

Introduction

Wherever people gather, there must of necessity be someone who leads; otherwise, disorder will result. The leader is the one who seeks to direct others based upon an assumed or delegated authority. Assumed leadership is observed in the one who has no delegated authority, but seeks to impose his will on others. Delegated leadership is observed in the one who has his authority given to him from a legitimate source, and seeks to lead because he is responsible to do so. Legitimate authority is the basis behind genuine leadership.

Throughout the writings of the apostle Paul the subject of authority is found in such nouns as evpitagh, (Tit. 2:15), u`peroch, (1 Tim. 2:2), duna,sthj (1 Tim. 6:15); and in such verbs as evxousia,zw (1 Cor. 6:12), and auvqente,w (1 Tim. 2:12). However, the word evxousi,a, which is most often translated “authority,” appears with more frequency in the writings of Paul than all the other words combined. This study will consider Paul’s use of the word evxousi,a throughout his writings in the New Testament, how authority is implied in several passages through the use of the verb u`pakou,w, and also why authority is needed for all humanity.

Paul’s use of evxousi,a

Words are symbols that convey thoughts or feelings which allow one person to communicate to another person with a relative amount meaning. This article, for example, is predicated on the assumption that words have meaning, and that the reader can understand what is written because of a shared assumption. The assumption is that words have meaning within the context of a sentence. Take for example a created word: boolia. This word, since it is new, has no meaning by itself; however, if the word were used in a sentence, one could extract meaning. For example, a girl could to say she had “a boolia in her pocket.” From this statement, one could begin to understand the word with regard to its size, and perhaps its familiarity. If the girl were to state that she is going to “pull the boolia out and run it through her hair,” one might ascertain that a boolia is a comb, or perhaps a small brush. So, it is only from the use of this word in the context of sentences that meaning is derived.

When one comes to the Bible and considers the original languages of Hebrew and Greek, one must allow the context to determine meaning. Apart from the occasional hapaxlegomenon, the student of Scripture can usually consider several passages when seeking to determine the meaning of a word. Sometimes, he may seek extra-biblical uses of a word, though the biblical use is always preferable. Regarding the general use of a word in its context Gordon Fee states:

In any piece of literature, words are the basic building blocks for conveying meaning. In exegesis it is especially important to remember that words function in a context. Therefore, although any given word may have a broad or narrow range of meaning, the aim of word study in exegesis is to try to understand as precisely as possible what the author was trying to convey by his use of this word in this context.¹

The Greek word evxousi,a, like any other word in the writings of Paul, must be defined strictly within the context in which the apostle used it.

The Greek word evxousi,a appears twenty eight times in twenty seven verses in the writings of Paul. The word is translated authority, right, power, liberty, and domain throughout the NASB. Fredrick William Danker proposes the following definitions for Paul’s use of the word evxousi,a, aj, h`

1. A state of control over something, freedom of choice, right (Rom. 9:21; 1 Cor. 7:37; 8:9; 9:4, 12, 18; 2 Cor. 13:10; 2 Thess. 3:9).

2. The right to control or command, authority, absolute power, warrant (2 Cor. 10:8; 13:10).

3. Bearer of ruling authority

a) Human authorities, officials, government (Rom. 13:1, 2, 3; Tit. 3:1).

b) Transcendent rulers and functionaries: powers of the spirit world (1 Cor. 15:24; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10, 15).

4. The sphere in which power is exercised, domain (Eph. 2:2; Col. 1:13).

5. A means of exercising power (1 Cor. 11:10).²

The first use of evxousi,a as mentioned above is “a state of control over something, freedom of choice, right (Rom. 9:21; 1 Cor. 7:37; 8:9; 9:4, 12, 18; 2 Cor. 13:10; 2 Thess. 3:9).”³ One good example confirming this definition is found in Romans 9:21 wherein Paul asks “or does not the potter have a right [evxousi,a] over the clay, to make from the same lump one vessel for honorable use and another for common use?”⁴ Regarding Romans 9:21 John A. Witmer states:

Obviously a potter from the same pile takes some clay to form a finely shaped and decorated vase and takes other clay to make a cooking pot (Jer. 18:4-6). And the clay has no right to complain! The sovereign Creator has the same authority over His creatures, especially in light of man’s origin from dust (Gen. 2:7).⁵

The analogy is clear. Just as a potter has complete control over his clay, and also the freedom to use it however he wishes, likewise, God possesses the sovereign right of control over His people and He is free to mold them according to His own purposes.

The second definition of evxousi,a is the “right to control or command, authority, absolute power, warrant (2 Cor. 10:8; 13:10).”⁶ The apostle Paul states:

2 Corinthians 10:8 For even if I boast somewhat further about our authority [evxousi,a], which the Lord gave for building you up and not for destroying you, I will not be put to shame,

2 Corinthians 13:10 For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority [evxousi,a] which the Lord gave me for building up and not for tearing down.

In both 2 Cor. 10:8; 13:10 Paul makes an interesting point that his authority is for “building you up” and “not for tearing down.” Apparently “Paul has the ἐξουσία, ‘authority,’ to edify the church, and this authority has come from God.”⁷ It would seem that Paul’s authority had a sense of purpose attached to it; that is, it was not to be exercised for personal ambition or gain. The right to control in this definition is based on a delegation of authority. That is, Paul’s authority was assigned to him by God, and was in no sense assumed.

The third definition of authority refers to the “bearer of ruling authority” and includes “human authorities, officials, government (Rom. 13:1, 2, 3; Tit. 3:1),” and “transcendent rulers and functionaries: powers of the spirit world (1 Cor. 15:24; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10, 15).”⁸ With regard to human authorities, Paul states in Romans 13:1-3:

Every person is to be in subjection to the governing authorities [evxousi,a]. For there is no authority [evxousi,a] except from God, and those which exist are established by God. Therefore whoever resists authority [evxousi,a] has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority [evxousi,a]? Do what is good and you will have praise from the same.

In Romans 13:1-3 Paul’s use of ἐξουσία “is used here in the restricted sense of official power or authority…which by natural usage comes to mean also the bearers of such authority, thus authorities, government officials”⁹ Again, here is the notion that authority is delegated, and that it is for the purpose of doing right. Clearly authority in the above verse refers to those persons who rule in a governmental setting.

The second part of the third definition includes “transcendent rulers and functionaries: powers of the spirit world.”¹⁰ The clearest verse supporting this definition is found in Ephesians 6:12 which states that “our struggle is not against flesh and blood, but against the rulers [avrch,], against the powers [evxousi,a], against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” “It seems evident that the word Principalities (avrch) conveys the fact of their dignity, and the word Powers (evxousi,a) conveys the fact of their authority.”¹¹ The prepositional phrase evn toi/j evpourani,oij (in the heavenlies) would most likely point to the sphere in which the authorities rule. That is, they are not earthly rulers like those who sit in government, but rather those whose sphere of residence is spiritual, or heavenly. This would seem to point to fallen angels, whose authority is not delegated, but assumed, and which is used for evil ends and not good.

The fourth definition ἐξουσία refers to the “sphere in which power is exercised, domain (Eph. 2:2; Col. 1:13).”¹² Paul gives two examples, one in Ephesians 2:2 and again in Colossians 1:13 which state:

Ephesians 2:2 in which you formerly walked according to the course of this world, according to the prince of the power [evxousi,a] of the air, of the spirit that is now working in the sons of disobedience.

Colossians 1:13 For He rescued us from the domain [evxousi,a] of darkness, and transferred us to the kingdom of His beloved Son.

Paul states in Colossians that God rescued them from the domain/authority of darkness. It would seem the translators of the NASB have captured Paul’s intent of evxousi,a by translating it “domain” in Colossians 1:13. The preposition evk plus the gentitive evxousi,aj likely refers to source.¹³ That is, the Colossian Christians were delivered from the source of darkness, which is Satan’s domain. Their deliverance was from the “domain of darkness” in which they were transferred into “the kingdom of His beloved Son.”

The fifth definition for ἐξουσία is “A means of exercising power (1 Cor. 11:10).”¹⁴ Paul states in 1 Corinthians 11:10 that “the woman ought to have a symbol of authority [evxousi,a] on her head, because of the angels.” 1 Corinthians chapter 11 has to do with order in the church, and in the first sixteen verses Paul teaches about the husband’s authority over his wife. Paul speaks about a woman’s long hair as being a symbol, which recognizes her husband’s delegated authority over her in certain matters. The power that is exercised in this verse is the husbands. Regarding Paul’s use of evxousi,a in 1 Corinthians 11:10 Duane Litfin comments:

But what exactly is the authority of the husband? The New Testament concept of authority is best captured in the Greek term ἐξουσία, which in the Authorized Version is translated “authority” twenty-nine times and “power” sixty-nine times. This word is regularly used to designate “the power exercised by rulers or others in high position by virtue of their office.” In 1 Corinthians 11:10 it is used to speak of the sort of “power” God has given the husband over his wife.¹⁵

From the above five definitions which consider Paul’s use of evxousi,a, several things can be observed:

1. Authority assumes the ability to make choices over things and people.

2. There is a clear difference between legitimate and illegitimate authority.

a. Legitimate authority is delegated by God and is to be used for right purposes.

b. Illegitimate authority is assumed and is used for wrong purposes.

3. Authority is a relationship word. That is, authority is used among creatures that possess intelligence and volition. It refers to “the rights of parents in relation to children, of masters in relation to slaves, of owners in relation to property, and of individuals in respect of personal liberty.”¹⁶

4. Authority works in one direction only. It would seem that the order of authority is never reversed.

5. Authority operates within the limitations of a sphere. That is, a husband has authority over his wife in certain matters, but does not have authority over all women.

Authority Implied

Wherever a command is dispensed, authority is implied. For Paul, “ἐξουσία is the power displayed in the fact that a command is obeyed.”¹⁷ Paul uses words like u`pota,ssw (Eph. 5:24; Col. 3:18) and u`pakou,w (Eph. 6:1, 5) to express the idea authority. In short, submission and obedience is what authority demands. As an example, one can see Paul’s implied authority in the commands given to the children (Ephesians 6:1) and slaves (Ephesians 6:5) at the church in Ephesus.¹⁸

In Ephesians 6:1 Paul writes “children, obey your parents [in the Lord], for this is just.” Ta; tevkna is a vocative neuter plural and functions as a direct address to the children at the church in Ephesus. Since the letter to the Ephesians would have been read aloud in the church, surely the children’s ears would have perked up at this point, since they would have recognized Paul’s words as being addressed to them. In this passage tevknon must refer to children who are old enough to understand the command spoken to them; though they do not necessarily have to be teenagers.¹⁹ uJpakouvete is a present active imperative 2^nd person plural with the imperative functioning as a command and the present tense appearing to be customary, expressing habitual action. The command for the children to obey has the parents as the direct recipients. In this passage, Paul asserts his own authority, and also establishes the authority of the parents over the children. Though the word evxousi,a is not used, it is certainly implied through the use of the word u`pakou,w plus the imperative of command.

The second example can be found in Ephesians 6:5 where Paul commands the household slaves to “obey your masters according the flesh.” The vocative oiJ dou`loi directly addresses the household slaves within the church. Just as the children may have been caught off guard by Paul’s direct address, it is possible the slaves were as well. The imperative uJpakouvete commands the Christian slaves to “obey” their masters. toi`" kata; savrka kurivoi" is a dative direct object, pointing to the earthly masters, or “the masters according to the flesh.” Again, Paul asserts his own authority, as well as the authority of the Christian slave owners in this passage.

The verb uJpakouvw appears with greater frequency than the noun uJpakohv (which is rare).²⁰ Paul appears to use the word more than any other New Testament writer, and usually employs it in contexts relating to matters of obedience where one person has authority over another. BDAG renders uJpakouvw “to follow instructions,”²¹ which is in keeping with Ephesians 6:1 and 6:5. Basically, to follow instructions can only be realized in the person who obeys the command given by those in authority over him. So, even though Paul uses evxousi,a only twenty eight times in his writings, it would seem that the idea behind the word is used much more so.

The Need for Authority

This section provides the practical side of this study. The need for authority arises from the understanding that sin has brought chaos and disorder. Just as the first sin involved the rejection of divinely delegated authority, so today, people have abundant opportunities to reject legitimate authority. In short, authority is the right and ability to rule and obedience is the right and ability to comply. Where authority and obedience exist, order is the result. Where there is disobedience to legitimate authority, there is discord.

· Authority = Right to Rule

· Obedience = Recognition of Authority

· Authority with Obedience = Order

(Obedience to authority = Order)

(Authority) (Obedience)

Authority has a practical side in that it produces order within the church, the family, a society, and ultimately is necessary to accomplish the will of God. One cannot execute the will of God, without first knowing what it is, and then be willing to comply with all the Christian mandates given in the Bible to the believer within this dispensation. The subject of authority has great application, because it orients the believer’s thinking to the fact that he is responsible to those over him. Where divine authority and legitimate human authority is rejected, disorder and sin reign.

Another important point is that success in every area of life is directly related to authority. For example, success on the football field is related to the authority of the coach and the willingness of every member of the team to obey his commands. Also, success in business is related to the authority of the boss, and the ability of every employee to recognize and obey his wishes. Finally, the success of a Christian is directly related to his ability to recognize and obey God’s commands. Authority orientation in every area of life is a necessary element for success.

Related Word Study – Obey (uJpakouvw)

The concept of obedience is common to many groups of people throughout history. The Greek noun uJpakohv is rare, but the verb uJpakouvw appears with greater frequency throughout the New Testament as well as the LXX.²² In Acts 12:13 the word is used to mean “to open a door,” but means “to obey” in most of the other New Testament passages. Paul appears to use the word more than any other New Testament writer, and usually employs it in relationship contexts. As a relationship word, it is used of a wife and her husband, children and parents, and also of salves and their master.²³

The translators of the LXX chose to use uJpakouvw to render the Hebrew òîÇL²⁴ from such passages as Genesis 16:22; 22:18; Jeremiah 3:13, 25; and Isaiah 50:22.²⁵ There is a close link between hearing and obeying in the usage of uJpakouvw. The idea is that one must hear a command before one can be expected to obey. Naturally, an order must precede the expectation for compliance. One cannot obey where no command is given.

The word uJpakouvw is also a word closely attached to human reason, for one must be able to hear and comprehend before one can follow the command given. Too, Paul employs the word in 2 Corinthians 10:5 wherein he states that Christians are to bring their thoughts into “obedience” to Christ.²⁶ Clearly human reasoning is linked to the use of the word. This is important when looking at the word tevknon in Ephesians 6:1, because the children must have been a certain age to be able to comprehend the command given. BDAG renders uJpakouvw “to follow instructions,”²⁷ which is in keeping with Ephesians 6:1 and 6:5. Following instructions is realized in the person who obeys the command given by those in authority over him.

Conclusion

The subject of authority within the writings of Paul is most evident in his use of evxousi,a. Paul was a man under authority, and he also had many under his authority. Paul was not afraid to talk about authority, nor was he afraid to exercise it. This writer has fulfilled his purpose in considering Paul’s use of the word evxousi,a throughout his writings in the New Testament, and by considering how authority is implied in several passages through the use of the verb u`pakou,w, and finally in considering why authority is needed for all humanity.

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ENDNOTES

1. Gordon D. Fee, New Testament Exegesis, 3^rd ed. (Louisville: Westminster John Knox Press, 2002), 79.

2. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., rev. and ed. Fredrick William Danker (Chicago: University of Chicago Press, 2000), s.v. “evxousi,a,” 352-353.

3. Ibid., 352-353.

4. All Scripture quotes are from the New American Standard Bible Updated © 1995 by The Lockman Foundation.

5. John A. Witmer, Romans, The Bible Knowledge Commentary, Vol. 2, (Wheaton, IL: Victor Books, 1985), 478.

6. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., 352-353.

7. Ralph P. Martin, Word Biblical Commentary : 2 Corinthians, Vol. 40, (Dallas: Word Books Publishing, 1998), p. 458.

8. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., 352-353.

9. James D. G. Dunn, Romans 9-16, Word Biblical Commentary, Vol. 38B (Dallas: Word Books Publishing, 1998), 760.

10. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., 352-353.

11. Lewis S. Chafer, “The Doctrine of Sin, Part 7” Bibliotheca Sacra 93 (1936): 270.

12. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., 352-353.