Churches are like individual people, we all learn, grow, and change. While people are the church, ekklesia, when a group congregates they tend to move slower when it comes to learning, growing, and changing. Sometimes those congregating in a church building stagnate, and the congregants stop learning and growing because the congregation feels an obligation to hold onto past ideas. This is how most denominations function, they believe they have arrived so they hold onto a set of doctrines. To change those doctrines, the denominations go through public discussions and governing boards before making any changes. This seems to be a silly way to function. If individuals within congregations learn, grow, and change, they may meet resistance. With resistance to change comes death. We should always be learning and growing and changing, but large groups do not function in this manner. Therefore we have a personal dilemma. Do we learn, grow, and change, or do we stay within the confines of our congregation or church group? The best way to learn and grow is individually, which means we hold on loosely to our congregations’ doctrines, so that we can change at the pace that the Holy Spirit sets for us.
We see the twelve disciples and the seventy disciples take on something new. Jesus gives them/us power and authority to heal others. Jesus sends out his disciples to other places in the region. Jesus was already doing miracles, but now all these regular people were doing them too. This set them apart from all the other people, religious leaders, and experts in the law. What do we have authority to do? There was an incident that took place shortly after the disciples returned that seems odd to them. We will explore this situation. We touched on it briefly in our series on The Book of Revelation.
Luke 9:1 G4779 And having called together G1161 G3588 the G1427 twelve G3101 disciples, G1325 he gave G1473 to them G1411 power G2532 and G1849 authority G1909 over G3956 all G3588 the G1140 demons, G2532 and G3554 [2diseases G2323 1to cure].
1325 LSJ Gloss:δίδωμι to give
Dodson:δίδωμι I offer, give I offer, give; I put, place.
Thayer:
1) to give
2) to give something to someone
2a) of one's own accord to give one something, to his advantage
2a1) to bestow a gift
2b) to grant, give to one asking, let have
2c) to supply, furnish, necessary things
2d) to give over, deliver
2d1) to reach ou
δίδωμι
didōmi did'-o-mee A prolonged form of a primary verb (which is used as an alternate in most of the tenses); to give (used in a very wide application, properly or by implication, literally or figuratively; greatly modified by the connection) KJV Usage: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.
1411 LSJ Gloss:δύναμις power, might, strength
Dodson:δύναμις might, power, marvelous works (a) physical power, force, might, ability, efficacy, energy, meaning (b) plur: powerful deeds, deeds showing (physical) power, marvelous works.
Thayer:
1) strength power, ability
1a) inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth
1b) power for performing miracles
1c) moral power and excellence of soul
1d) the power and influence which belong to riches and wealth
1e) power and resources arising from numbers
1f) power consisting in or resting upon armies, forces, hosts
For Synonyms see entry G5820
δύναμις
dunamis doo'-nam-is From G1410; force (literally or figuratively); specifically miraculous power (usually by implication a miracle itself) KJV Usage: ability, abundance, meaning, might (-ily, -y, -y deed), (worker of) miracle (-s), power, strength, violence, mighty (wonderful) work.
1849 LSJ Gloss:ἐξουσία power
Dodson:ἐξουσία power, authority, weight (a) power, authority, weight, especially: moral authority, influence, (b) in a quasi-personal sense, derived from later Judaism, of a spiritual power, and hence of an earthly power.
Thayer:
1) power of choice, liberty of doing as one pleases
1a) leave or permission
2) physical and mental power
2a) the ability or strength with which one is endued, which he either possesses or exercises
3) the power of authority (influence) and of right (privi
ἐξουσία
exousia ex-oo-see'-ah From G1832 (in the sense of ability); privilege, that is, (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely magistrate, superhuman, potentate, token of control), delegated influence KJV Usage: authority, jurisdiction, liberty, power, right, strength.
The first thing we notice is that there are two types of power given to the disciples. They have force, which is miraculous power, and they have mastery, which is authority. In English, we have one word for power, and then depend on descriptive words to tell us what type of power it is. The Greek simply has a different word for each type of power. Therefore, we have to understand the difference between these words.
Exousia is like the power of a magistrate. It is superhuman or above regular human ability. In some respects people with this power are truly superhuman potentates. Someone with supreme power unconstrained by laws which would include societal laws, natural laws, and physical laws. Having exousia puts one above all human ability.
Dunamis is force; whether is is force to change the physical or spiritual. It is powerful deeds of peace love unity and respect, (plur) and marvelous works. Think beyond a crime fighter, to an individual who can not only stop something bad in progress, but miraculously changes the dynamics to stop evil at it’s root.
Having both dunamis and exousia means one has the appointed authority as a potentate to change circumstances and conditions and the miracle working force to change circumstances and conditions. Now obviously humans are limited in the power to change as we cannot usurp the Father, the Son, or the Holy Spirit. Who do we have authority and miracle power over? Demons and demonic deities. Thayer sums this up nicely in definition number 2.
1140 LSJ Gloss:δαιμόνιον the Deity
Dodson:δαιμόνιον an evil-spirit, demon an evil-spirit, demon; a heathen deity.
Thayer:
1) the divine power, deity, divinity
2) a spirit, a being inferior to God, superior to men
3) evil spirits or the messengers and ministers of the devil
δαιμόνιον
daimonion dahee-mon'-ee-on Neuter of a derivative of G1142; a daemonic being; by extension a deity KJV Usage: devil, god.
3554 LSJ Gloss:νόσος sickness, disease, malady
Dodson:νόσος a disease, malady a disease, malady, sickness.
Thayer:
1) disease, sickness
νόσος
nosos nos'-os Of uncertain affinity; a malady (rarely figurative of moral disability) KJV Usage: disease, infirmity, sickness.
2323 LSJ Gloss:θεραπεύω to be an attendant, do service
Dodson:θεραπεύω I care for, attend, serve, heal I care for, attend, serve, treat, especially of a physician; hence: I heal.
Thayer:
1) to serve, do service
2) to heal, cure, restore to health
θεραπεύω
therapeuō ther-ap-yoo'-o From the same as G2324; to wait upon menially, that is, (figuratively) to adore (God), or (specifically) to relieve (of disease) KJV Usage: cure, heal, worship.
Our power and authority is inferior to the Father, the Son, and the Holy Spirit; while being superior to men, evil spirits, and all messengers and ministers of the devil. Also our authority and miracle working power is above all diseases to serve others, or attend to others. This is called ministering healing, we serve, therapeuō, the remedy to sickness and disease. To understand this from a look at the spiritual realm, when we walk into a room, any and all evil spirits should be panicked. They will test and try us, but they will see us as the superhuman potentate who has the authority to send them out of their dwelling, curing any and all humans. We should see ourselves as a superhuman potentate, with all power and all authority. This is what Jesus gave his disciples and gave us, John 1:12 exousia, Acts 1:8 dunamis. Now it is our prerogative to believe it or not believe it, and to walk like a superhuman potentate with miraculous force, or not.
Luke 9:2 G2532 And G649 he sent G1473 them G2784 to proclaim G3588 the G932 kingdom G3588 G2316 of God, G2532 and G2390 to heal G3588 the ones G770 being weak.
2784 LSJ Gloss:κηρύσσω to be a herald, officiate as herald
Dodson:κηρύσσω I proclaim, herald, preach.
Thayer:
1) to be a herald, to officiate as a herald
1a) to proclaim after the manner of a herald
1b) always with the suggestion of formality, gravity and an authority which must be listened to and obeyed
2) to publish, proclaim openly: something which has been done
3) used of the public proclamation of the gospel and matters pertaining to it, made by John the Baptist, by Jesus, by the apostles and other Christian teachers
κηρύσσω
kērussō kay-roos'-so Of uncertain affinity; to herald (as a public crier), especially divine truth (the gospel) KJV Usage: preach (-er), proclaim, publish.
2390 LSJ Gloss:ἰάομαι to heal, cure
Dodson:ἰάομαι I heal I heal, generally of the physical, sometimes of spiritual, disease.
Thayer:
1) to cure, heal
2) to make whole
2a) to free from errors and sins, to bring about (one's) salvation
ἰάομαι
iaomai ee-ah'-om-ahee Middle voice of apparently a primary verb; to cure (literally or figuratively) KJV Usage: heal, make whole.
770 LSJ Gloss:ἀσθενέω to be weak, feeble, sickly
Dodson:ἀσθενέω I am weak, sick I am weak (physically: then morally), I am sick.
Thayer:
1) to be weak, feeble, to be without strength, powerless
2) to be weak in means, needy, poor
3) to be feeble, sick
ἀσθενέω
astheneō as-then-eh'-o From G772; to be feeble (in any sense) KJV Usage: be diseased, impotent folk (man), (be) sick, (be, be made) weak.
The twelve were to herald the good news of the kingdom of God, and cure the feeble. That is what dunamis and exousia are for, not to construct our own religion or tower, but to serve others who are in need as superhuman potentates with miraculous force.
We want to look at this next section closely. Luke was not an eyewitness to these events, but he did extensive research, putting the events in order of time. Matthew was a witness of these events and he puts these events in order as well, but Matthew gives us more details. Jesus went up on the mountain and was transfigured in front of Peter, James and John, and then they all came down to a situation where the disciples, who were given dunamis and exousia, could not cast out an unclean spirit.
Luke 9:37-42 (KJV)
37 And it came to pass, that on the next day, when they were come down from the hill, much people met him.
38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.
40 And I besought thy disciples to cast him out; and they could not.
41 And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.
42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
By this time, the disciples had the reputation that they could cast out demons, otherwise the man would not have brought his son to them. Something else was going on here. The twelve were successful prior to this, now something isn’t working for them. Both Luke and Matthew provide us with clues and an answer.
Matthew 17:14-21 (KJV)
14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,
15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
16 And I brought him to thy disciples, and they could not cure him.
17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
19 Then came the disciples to Jesus apart, and said, Why could not we cast him out?
20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
21 Howbeit this kind goeth not out but by prayer and fasting.
Our first clue comes from verse 17.
Matthew 17:17 G611 And responding G1161 G3588 G* Jesus G2036 said, G5599 O G1074 [4generation G571 1unbelieving G2532 2and G1294 3perverted], G2193 until G4219 when G1510.8.1 shall I be G3326 with G1473 you? G2193 Until G4219 when G430 shall I endure G1473 you?
1074 LSJ Gloss:γενεά race, stock, family
Dodson:γενεά a generation a generation; if repeated twice or with another time word, practically indicates infinity of time.
Thayer:
1) fathered, birth, nativity
2) that which has been begotten, men of the same stock, a family
2a) the several ranks of natural descent, the successive members of a genealogy
2b) metaph. a group of men very like each other in endowments, pursuits, character
2b1) esp. in a bad sense, a perverse nation
3) the whole multitude of men living at the same time
4) an age (i.e. the time ordinarily occupied be each successive generation), a space of 30 - 33 years
γενεά
genea ghen-eh-ah' From (a presumed derivative of) G1085; a generation; by implication an age (the period or the persons) KJV Usage: age, generation, nation, time.
571 LSJ Gloss:ἄπιστος not to be trusted
Dodson:ἄπιστος unbelieving, incredulous, unchristian, unbeliever
unbelieving, incredulous, unchristian; sometimes subst: unbeliever.
Thayer:
1) unfaithful, faithless, (not to be trusted, perfidious)
2) incredible
2a) of things
3) unbelieving, incredulous
3a) without trust (in God)
ἄπιστος
apistos ap'-is-tos From G1 (as a negative particle) and G4103; (actively) disbelieving, that is, without Christian faith (specifically a heathen); (passively) untrustworthy (person), or incredible (thing) KJV Usage: that believeth not, faithless, incredible thing, infidel, unbeliever (-ing).
1294 LSJ Gloss:διαστρέφω to turn different ways, to twist about, distort
Dodson:διαστρέφω I pervert, corrupt, oppose I pervert, corrupt, oppose, distort.
Thayer:
1) to distort, turn aside
1a) to oppose, plot against the saving purposes and plans of God
2) to turn aside from the right path, to pervert, corrupt
διαστρέφω
diastrephō dee-as-tref'-o From G1223 and G4762; to distort, that is, (figuratively) misinterpret, or (morally) corrupt KJV Usage: perverse (-rt), turn away.
Jesus rebukes the entire generation. He says that they (the generation) are faithless and perverted. Faithless doesn’t mean that they (the generation) don’t believe on Jesus; obviously the father believed that the disciples of Jesus could heal his son, but after the disciples difficulty he then turned to Jesus to heal his son. So it is not a matter being faithless toward Jesus. The entire generation is perverted, or distorted. Our next clue comes in verse 21 when Jesus explains this to the disciples.
Matthew 17:21 G3778 But this G1161 G3588 G1085 kind G3756 does not G1607 go forth G1508 except G1722 by G4335 prayer G2532 and G3521 fasting.
1085 LSJ Gloss:γένος race, stock, family
Dodson:γένος offspring, family, race, kind offspring, family, race, nation, kind.
Thayer:
1) kindred
1a) offspring
1b) family
1c) stock, tribe, nation
1c1) i.e. nationality or descent from a particular people
1d) the aggregate of many individuals of the same nature, kind, sort
γένος
genos ghen'-os From G1096; “kin” (abstractly or concretely, literally or figuratively, individually or collectively) KJV Usage: born, country (-man), diversity, generation, kind (-red), nation, offspring, stock.
4335 LSJ Gloss:προσευχή prayer
Dodson:προσευχή prayer, a place for prayer (a) prayer (to God), (b) a place for prayer (used by Jews, perhaps where there was no synagogue).
Thayer:
1) prayer addressed to God
2) a place set apart or suited for the offering of prayer
2a) a synagogue
2b) a place in the open air where the Jews were wont to pray, outside the cities, where they had no synagogue
2b1) such places were situated upon the bank of a stream or the shore of a sea, where there was a supply of water for washing the hands before prayer
For Synonyms see entry G5828
προσευχή
proseuchē pros-yoo-khay' From G4336; prayer (worship); by implication an oratory (chapel) KJV Usage: X pray earnestly, prayer.
3521 LSJ Gloss:νηστεία a fast
Dodson:νηστεία fasting, the day of atonement.
Thayer:
1) a fasting, fast
1a) a voluntary, as a religious exercise
1a1) of private fasting
1a2) the public fast as prescribed by the Mosaic Law and kept yearly on the great day of atonement, the tenth of the month of Tisri (the month Tisri comprises a part of our September and October); the fast accordingly, occurred in the autumn when navigation was usually dangerous on account of storms
1b) a fasting caused by want or poverty
νηστεία
nēsteia nace-ti'-ah From G3522; abstinence (from lack of food, or voluntary and religious); specifically the fast of the Day of Atonement KJV Usage: fast (-ing.)
This genos, type of demon, only comes out by prayer as prescribed by the mosaic law, with an offering in the temple. This kind also only comes out with fasting as prescribed by the mosaic law. Remember at this time there was a temple and temple service. This is inclusive of fasting on the day of atonement. This is why these feasts were ordered during spring and fall equinox, as per the Enoch and Zadok priesthood calendars. Twice per year these holy days of ritual service were to take place. The holy days were ordered to keep one spiritually clean so that people would not have accusations against them from the satan. Today the need for ritual service is annulled as Jesus is the sacrifice and the atonement, but at that time people were to partake in these holy days for this very reason. However the entire generation had become faithless and corrupt. They were not partaking of these prescribed holy days. Therefore that type of demon would not be extracted; not due to the disciples, but due to the faithlessness and corruption of the father of the boy. The father believed in Jesus, but not in the need to adhere to the prescribed laws of prayer and fasting. In their day and time, that is what they should have been doing if they had faith in Yahweh.
The disciples were doing everything they could, the stronghold of the unclean spirit resided with the father who did not atone for sin. Yet it is the circumstance as well that hindered the disciples. They saw the child in this uncontrolled state as the demon made quite a show. Demons do this to try to fake people out. If you are a superhuman potentate, you have authority over this demon. Jesus said you only need a small amount of faith for this. But seeing the boy writhing, foaming, and yelling, was a scare tactic from the demon to trick the disciples. In these cases stand tall with your exousia and dunamis and continue to unseat the demon. However if it wasn’t for the generation of distorted people who did not atone for their sins, it would be much easier to dislodge this type of demon. Deliverance ministry is messy from time to time, but not out of our realm of superhuman power. Jesus mentions something interesting as Luke records.
Luke 9:44 (KJV)
44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
They did not understand this but let’s review the situation. Jesus comes down from the mountain and a crowd of people are waiting because this father wants healing for his son. As soon as they see Jesus, the demon starts acting out. Jesus rebukes the unclean spirit and then tells his disciples that he would be delivered into the hands of men. What? Men are powerless, blind, and dumb. Jesus would be delivered into the hands of spiritually blind, unbelieving, and perverse people. Jesus’ disciples have power. Jesus’ disciples have authority. But Jesus was going to be handed over to regular men. Jesus, who had just rebuked a demon that scared his disciples. Jesus, who healed blind eyes and deaf ears. Jesus, who gave miraculous power and authority to others was going to be handed over to deaf, dumb, and blind men. Wow!
Luke records a situation where some other people were casting out demons in Jesus’ name and John rebuked them because they were not “of” their group. Jesus said not to forbid them, because whoever was not against them was for them. This tells us that casting out demons and healing the sick is not for one denomination only. There are many who may be casting out demons and healing the sick, from all walks of life. There is not only one congregation or denomination with the “key of knowledge”. There are many. We should not be so pious as to think we are the only ones who know something and everyone else who is not “us” is automatically wrong.
Jesus then sends out seventy disciples. When they come back they are rejoicing.
Luke 10:17 G5290 [4returned G1161 1And G3588 2the G1440 3seventy] G3326 with G5479 joy, G3004 saying, G2962 O Lord, G2532 even G3588 the G1140 demons G5293 are submitted G1473 to us G1722 in G3588 G3686 your name. G1473
5293 LSJ Gloss:ὑποτάσσω to place
Dodson:ὑποτάσσω I place under, subject to I place under, subject to; mid, pass: I submit, put myself into subjection.
Thayer:
1) to arrange under, to subordinate
2) to subject, put in subjection
3) to subject one's self, obey
4) to submit to one's control
5) to yield to one's admonition or advice
6) to obey, be subject
ὑποτάσσω
hupotassō hoop-ot-as'-so From G5259 and G5021; to subordinate; reflexively to obey KJV Usage: be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.
3686 LSJ Gloss:ὄνομα by name
Dodson:ὄνομα name, character, reputation name, character, fame, reputation.
Thayer:
1) name: univ. of proper names
2) the name is used for everything which the name covers, everything the thought or feeling of which is aroused in the mind by mentioning, hearing, remembering, the name, i.e. for one's rank, authority, interests, pleasure, command, excellences, deeds etc.
3) persons reckoned up by name
4) the cause or reason named: on this account, because he suffers as a Christian, for this reason
ὄνομα
onoma on'-om-ah From a presumed derivative of the base of G1097 (compare G3685); a “name” (literally or figuratively), (authority, character) KJV Usage: called, (+ sur-) name (-d).
Demons are subordinate to them in Jesus’ name. Demons are lower ranked. The seventy were joyful because the demons were under their control. The name of Jesus is not a magic word. The name of Jesus is the authority of which is given to the disciple. The disciple casts out demons and heals the sick under the reputation of Jesus the son of the Most High. Jesus says he saw the satan falling from heaven like lightning. What does he mean by this?
Luke 10:18 G2036 And he said G1161 G1473 to them, G2334 I viewed G3588 G4567 Satan G5613 as G796 lightning G1537 [2from out of G3588 3the G3772 4heaven G4098 1falling].
4567 Dodson:Σατανᾶς an adversary, Satan.
Thayer:
1) adversary (one who opposes another in purpose or act), the name given to
1a) the prince of evil spirits, the inveterate adversary of God and Christ
1a1) he incites apostasy from God and to sin
1a2) circumventing men by his wiles
1a3) the worshippers of idols are said to be under his control
1a4) by his demons he is able to take possession of men and inflict them with diseases
1a5) by God's assistance he is overcome
1a6) on Christ's return from heaven he will be bound with chains for a thousand years, but when the thousand years are finished he will walk the earth in yet greater power, but shortly after will be given over to eternal punishment
1b) a Satan-like man
Σατανᾱς
Satanas sat-an-as' Of Chaldee origin corresponding to G4566 (with the definite article affixed); the accuser, that is, the devil KJV Usage: Satan.
796 LSJ Gloss:ἀστραπή a flash of lightning, lightning
Dodson:ἀστραπή a flash of lightning, brightness, luster.
Thayer:
1) lightning
1a) of the gleam of a lamp
ἀστραπή
astrapē as-trap-ay' From G797; lightning; by analogy glare KJV Usage: lightning, bright shining.
4098 LSJ Gloss:πίπτω to fall, fall down
Dodson:πίπτω I fall, fall under I fall, fall under (as under condemnation), fall prostrate.
Thayer:
1) to descend from a higher place to a lower
1a) to fall (either from or upon)
1a1) to be thrust down
1b) metaph. to fall under judgment, came under condemnation
2) to descend from an erect to a prostrate position
2a) to fall down
2a1) to be prostrated, f
πίπτω, πέτω
piptō petō pip'-to, pet'-o The first is a reduplicated and contracted form of the second (which occurs only as an alternate in certain tenses); probably akin to G4072 through the idea of alighting; to fall (literally of figuratively) KJV Usage: fail, fall (down), light on.
Where is the satan now? Accusing us before the throne of God day and night. Why did the satan fall from heaven? He was not cast out of heaven, he alighted as lightning. Alighting is to leave. The satan left heaven like lightning. Or he lit up like a bright flash to get down to earth. Why? Because this is the first time regular people were making a mess of his kingdom. The satan is the god of this cosmos, the ruler of this age, the prince of this world. His demons were in place, oppressing people almost completely unopposed. Yet now demons were being dislodged from their places and the satan’s kingdom was in peril. Jesus saw the satan panic, having to come to earth to reorganize this kingdom. If the satan had to hightail it to earth when the seventy went out, imagine what would happen if all followers of Christ stood tall, with their shoulders back, as superhuman potentates with miraculous force. We don’t need magic wands or magic words, all we need is to believe in the dunamis and exousia that Jesus gave us. Look what Jesus tells them.
Luke 10:19 G2400 Behold, G1325 I give G1473 to you G3588 the G1849 authority G3588 G3961 to tread G1883 upon
3961 LSJ Gloss:πατέω to tread, walk
Dodson:πατέω I tread, trample upon.
Thayer:
1) to tread
1a) to trample, crush with the feet
1b) to advance by setting foot upon, tread upon: to encounter successfully the greatest perils from the machinations and persecutions with which Satan would fain thwart the preaching of the gospel
1c) to tread under foot, trample on, i.e. to treat with insult and contempt: to desecrate the holy city by devastation and outrage
πατέω
pateō pat-eh'-o From a derivative probably of G3817 (meaning a “path”); to trample (literally or figuratively) KJV Usage: tread (down, under foot).
1883 LSJ Gloss:ἐπάνω above, atop, on the upper side
Dodson:ἐπάνω on the top, above, superior to (a) adv: on the top, above, (b) prep: on the top of, above, over, on, above, more than, superior to.
Thayer:
1) above
1a) of place
1b) of number: more than
ἐπάνω
epanō ep-an'-o From G1909 and G507; up above, that is, over or on (of place, amount, rank, etc.) KJV Usage: above, more than, (up-) on, over.
Jesus says that they have exousia to walk on top of, or above, and to insult, disrespect, to desecrate, and devastate, unclean spirits. No wonder the satan was in a panic. Regular people now have superhuman authority that is irrespective of laws and rules, and they tread on top of demons, having superior rank. Jesus uses the idea of serpents and scorpions as being what they have rank and power over.
3789 LSJ Gloss:ὄφις a serpent, snake
Dodson:ὄφις a serpent a serpent, snake; used of the devil or Satan.
Thayer:
1) snake, serpent
2) with the ancients, the serpent was an emblem of cunning and wisdom. The serpent who deceived Eve was regarded by the Jews as the devil.
ὄφις
ophis of'-is Probably from G3700 (through the idea of sharpness of vision); a snake, figuratively (as a type of sly cunning) an artful malicious person, especially Satan KJV Usage: serpent.
4651 LSJ Gloss:σκορπίος a scorpion
Dodson:σκορπίος a scorpion.
Thayer:
1) a scorpion, the name of a little animal, somewhat resembling a lobster, which in warm regions lurk, esp. in stone walls; it has a poisonous sting in its tail
σκορπίος
skorpios skor-pee'-os Probably from σκέρπω skerpō , an obsolete word, (perhaps strengthened from the base of G4649 and meaning to pierce); a “scorpion” (from its sting) KJV Usage: scorpion.
4649 LSJ Gloss:σκοπός one that watches, one that looks after
Dodson:σκοπός a goal a watcher; a goal, a mark aimed at.
Thayer:
1) an observer, a watchman
2) the distant mark looked at, the goal or end one has in view
σκοπός
skopos skop-os' (“scope”); From σκέπτομαι skeptomai (to peer about [“skeptic” ]; perhaps akin to G4626 through the idea of concealment; compare G4629); a watch (sentry or scout), that is, (by implication) a goal KJV Usage: mark.
Seventy regular people were given exousia and dunamis so that they now rank over the serpent, the satan. They also have rank over the scout demons who pierce people. Wait, what? Is it possible the satan started a disinformation campaign telling humans they are not powerful over the governor of the cosmos and his minions? Yes. We humans have authority over the schemes and plans of the satan, but we rarely take a stand to do so. Some may be so bold as to try, until, like the disciples, they “see” something and get scared. Plainly, Jesus gave dunamis and exousia over the satan and his watcher demons to regular people. But there is more.
3956 LSJ Gloss:πᾶς all, the whole
Dodson:πᾶς all, the whole, every kind of.
Thayer:
1) individually
1a) each, every, any, all, the whole, everyone, all things, everything
2) collectively
2a) some of all types
πᾱς
pas pas Including all the forms of declension; apparently a primary word; all, any, every, the whole KJV Usage: all (manner of, means) alway (-s), any (one), X daily, + ever, every (one, way), as many as, + no (-thing), X throughly, whatsoever, whole, whosoever.
2190 LSJ Gloss:ἐχθρός hated, hateful
Dodson:ἐχθρός hated, hostile, an enemy hated, hostile; subst: an enemy.
Thayer:
1) hated, odious, hateful
2) hostile, hating, and opposing another
2a) used of men as at enmity with God by their sin
2a1) opposing (God) in the mind
2a2) a man that is hostile
2a3) a certain enemy
2a4) the hostile one
2a5) the devil who is the most bitter enemy of the divine government
ἐχθρός
echthros ekh-thros' From a primary word ἔχθω echthō (to hate); hateful (passively odious, or actively hostile); usually as a noun, an adversary (especially Satan) KJV Usage: enemy, foe.
Jesus gave them/us dunamis and exousia upon every kind of dunamis, miracle power, of the hateful opposer. The satan is the bitter enemy of Yahweh, opposing Him and His divine governance, usurping the adam, the man, and hostile towards the children of the Most High God. That is who they, as well as we, have superhuman force over. Jesus then says something we sometimes misunderstand.
3762 LSJ Gloss:οὐδείς and not one
Dodson:οὐδείς no one, none, nothing.
Thayer:
1) no one, nothing
οὐδείς
oudeis oo-dice' Including the feminine οὐδεμία oudemia
oo-dem-ee'-ah and the neuter οὐδέν ouden oo-den'
From G3761 and G1520; not even one (man, woman or thing), that is, none, nobody, nothing KJV Usage: any (man), aught, man, neither any (thing), never (man), no (man), none (+ of these things), not (any, at all, -thing), nought.
91 LSJ Gloss:ἀδικέω to do wrong
Dodson:ἀδικέω I act unjustly towards I act unjustly towards, injure, harm.
Thayer:
1) absolutely
1a) to act unjustly or wickedly, to sin,
1b) to be a criminal, to have violated the laws in some way
1c) to do wrong
1d) to do hurt
2) transitively
2a) to do some wrong or sin in some respect
2b) to wrong some one, act wickedly towards him
2c) to hurt, damage, harm
ἀδικέω
adikeō ad-ee-keh'-o From G94; to be unjust, that is, (actively) do wrong (morally, socially or physically) KJV Usage: hurt, injure, be an offender, be unjust, (do, suffer, take) wrong.
94 LSJ Gloss:ἄδικος wrong-doing, unrighteous, unjust
Dodson:ἄδικος unjust, unrighteous unjust, unrighteous, wicked.
Thayer:
1) descriptive of one who violates or has violated justice
1a) unjust
1b) unrighteous, sinful
1c) of one who deals fraudulently with others, deceitful
ἄδικος
adikos ad'-ee-kos From G1 (as a negative particle) and G1349; unjust; by extension wicked; by implication treacherous; specifically heathen KJV Usage: unjust, unrighteous.
1349 LSJ Gloss:δίκη custom, usage
Dodson:δίκη justice, judicial hearing, punishment(a) (originally: custom, usage) right, justice, (b) process of law, judicial hearing, (c) execution of sentence, punishment, penalty, (d) justice, vengeance.
Thayer:
1) custom, usage
2) right, just
3) a suit at law
4) a judicial hearing, judicial decision, esp. sentence of condemnation
5) execution of a sentence, punishment
5a) to suffer punishment
6) the goddess Justice, avenging justice
δίκη
dikē dee'-kay Probably from G1166; right (as self evident), that is, justice (the principle, a decision, or its execution) KJV Usage: judgment, punish, vengeance.
Not one spiritual being will act unjustly or unrighteously towards you, attempting to avenge justice on you in the courts of heaven for taking authority over demons. Not one individual will be able to bring judgement against you before the courts of the Lord. This does not mean the satan will not attempt to harm us, but the satan has to somehow entice us to sin so that we curse ourselves. The satan cannot accuse us before the throne of God for treading upon serpents and scorpions and using our Jesus given dunamis and exousia to heal and cure others. In other words if we are casting out demons, we cannot be accused or sentenced for punishment for doing so. This is why the satan has to then use the tactic of coercing us to sin so that he can then accuse us, and then he has the right to attack us. However, Jesus says that there will be no judgment against us for walking upon the satan and his minions, and upon the dunamis of the hateful one. We rank higher than demons, we can use our superhuman force against the enemy of Yahweh, and the enemy of Yahweh cannot use any unjust judgement against us. Jesus goes on.
Luke 10:20 G4133 Furthermore G1722 in G3778 this G3361 rejoice not! G5463 G3754 that G3588 the G4151 spirits G1473 submit to you. G5293 G5463 But you rejoice! G1161 G3754 that G3588 G3686 your names G1473 G1125 are written G1722 in G3588 the G3772 heavens.
4151 LSJ Gloss:πνεῦμα a blowing
Dodson:πνεῦμα wind, breath, spirit.
Thayer:
1) the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son
1a) sometimes referred to in a way which emphasises his personality and character (the "Holy" Spirit)
1b) sometimes referred to in a way which emphasi
πνεῦμα
pneuma pnyoo'-mah From G4154; a current of air, that is, breath (blast) or a breeze; by analogy or figuratively a spirit, that is, (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, daemon, or (divine) God, Christ’s spirit, the Holy spirit KJV Usage: ghost, life, spirit (-ual, -ually), mind.
Jesus says not to rejoice over the spirits being under our control, but rejoice that by using the dunamis and exousia that we have been given, our names are written in the Book of Life. This tells us that if we use the dunamis and exousia we have been given, then we are written in the book of life. If we do not use the dunamis and exousia, we may not know if our names are written in the book of life. To clarify, experientially knowing that spirits are subject to us and utilizing that ability means that our names are written in the Book of Life and that is what we rejoice in.
We see that there is more to being given exousia and dunamis than for us to serve ourselves. We are given exousia and dunamis to serve others. We, like the disciples, must rise up, taking our proper spiritual rank above demons, and putting them into subjection under us as we heal and cure the sick and feeble. By utilizing exousia and dunamis, we know that our names are written in the Book of Life and no individual can bring accusation against us before the throne of God. Even today, in our time, we might actually cause the satan to alight like burning flames to earth to reorganize his kingdom if we use our dunamis and exousia against the enemies’ dunamis. We need to believe in what Jesus gave us and see ourselves as the Superhuman Potentates that we are as children of the Most High.
