Word Studies in the Bible

By E. M. Zerr

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REIGN

     It is usual to think of this word in its primary or strongest sense only. This is not always proper, for it would throw some passages into confusion, since Christians are said to reign in certain cases. We know that the Lord only has the absolute right to rule in the fullest sense of the word. We shall therefore look for its various shades of meaning as it is used in the New Testament. The term comes from BASILEUO, which Strong defines "to rule (figuratively or literally)." Thayer's complete definition (the part in italics) is as follows: "To be king, to exercise kingly power, to reign; to exercise the highest influence, to control; obtained royal power, became king, have come to reign." Among his explanations (the part in black type) are the following: "Of the governor of a country, although not possessing kingly rank; Paul transfers the word to denote the supreme moral dignity, liberty, blessedness, which will be enjoyed by Christ's redeemed ones."

     With these shades of meaning in mind, it is not difficult to see how both Christ and his disciples can properly be said to reign. When it is applied to Christ alone, it means absolute and unlimited rule. When being considered as to the disciples, it means that relationship which they sustain to Him in the life of righteousness. The thought may well be expressed by such terms as "predominate" or "prevail." We could say that a condition of controversy has passed and peace "reigns." If our joint reign with Christ is being considered, then it means that moral dignity and liberty which we may enjoy through our faithful association with Him. It denotes the control and good influence we may have over others by our devotion to our Lord. It has such a meaning in Romans 5:17, 21; 1 Corinthians 4:8; 2 Timothy 2:12; Revelation 20:4. In harmony with the foregoing information we may properly sing that good old hymn that begins; "O when shall I see Jesus, and reign with him above?" If we are faithful until death, we have the assurance that we shall enjoy the "supreme moral dignity, liberty and blessedness with Christ in the home of the soul.

POWER

     With a few exceptions this is always from DUNAMIS or EXOUSIA in the New Testament. The first is also sometimes rendered by "authority," but the second is never rendered by our heading word. In other words, the terms "power" and "authority" come from either of these Greek originals, while the second one is more restricted. Because of the common originals, the two English words are used

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somewhat interchangeably. However, each has a specific meaning and the context must be considered to determine the sense in given cases. Thayer defines DUNAMIS as follows: "Strength, ability, power; inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth." The various phrases contained in his lengthy article merely show some specific applications of the fundamental definition in certain passages. He defines EXOUSIA thus: "Power of choice, liberty of doing as one pleases; leave or permission; the ability or strength with which one is endued, which he either possesses or exercises; the power of authority and of right."

     While our heading word may be used in place of "authority," the former is much the stronger when the fundamental sense is being considered. It is the word for our English word "dynamite," which should give us some idea of the force of the term. It is the word for "power" in Romans 1:16, hence showing us that the gospel of Christ is not a "dead letter" as it is sometimes said to be. According to 2 Peter 1:3 it is the same power by which the Lord gives us all things that pertain to life and godliness. When "power" comes from DUNAMIS it means inherent or personal might and strength. When it comes from EXOUSIA it denotes the power that is bestowed upon one by a superior. God possesses DUNAMIS, while he bestows EXOUSIA on man under certain conditions.