GOD AND HUMAN POWER (Jimi ZACKA)

What does God expect from man's power? This question does not often arise when man holds power. The appropriation of power, in this case, is exclusively undivided. This is explained by the statements of these authors: Louis de Bonald : "Man desires power over others more keenly, in proportion as he has less power over himself," and Jon Kalman Stephanson adds: "Power sometimes makes the human being demonic, which is why men are sometimes the worst plague that exists on earth .

These statements lead us to believe that the question of power cannot be understood in isolation from the biblical view of authority, responsibility, and justice. In fact, power does not present itself as existing simply for its own sake. The Bible demonstrates that power is part of a larger relational and moral context, in which those who hold power are accountable to God and to those He has entrusted to their care. Thus, the fundamental question is not so much who holds power, but rather what God will require of those who hold it. This truth suggests that the question of power cannot be understood in isolation from the biblical view of authority, responsibility, and justice.

In the account of King David, for example, we are shown that his immense political and military power was not an end in itself, but a means for him to fulfill his responsibilities to God and his people. When David abuses his power over Bathsheba and Uriah, the prophet Nathan confronts him and makes him understand that his sinful and reckless actions are not only reprehensible to Bathsheba and Uriah, but also a violation of his responsibilities as king. The prophet says to David, " You are the man " (2 Samuel 12:7). This episode reveals the basic biblical truth that even kings are accountable to God.

A similar truth is brought to light in the episode where Solomon chooses his gift. When God invites Solomon to ask for whatever he wishes, the king responds by asking for wisdom to govern his people and to discern what is right (1 Kings 3:5ff). Afterward, God commends Solomon for making this request and promises to grant him wisdom, as well as wealth and honor, if he asks for them as well. This episode once again reveals biblical faithfulness in power, in that it presents responsibility as something more than just the ability to make decisions; it is about knowing what is right.

The biblical account further presents justice as a fundamental requirement imposed on those who govern. In Deuteronomy, the king is asked to remain subject to God's law rather than to consider himself above it. He must read the law and respect it so that his heart does not pride itself above his Israelite brethren (Deuteronomy 17:18-20). Authority must therefore not engender a sense of superiority. The leader remains a member of the community and remains subject to the same divine order.

The prophets develop this critique of power with particular demand. Amos denounces a society in which the powerful enjoy prosperity while justice is neglected and the most vulnerable are oppressed. His call is uncompromising: "Let justice flow like waters" (Amos 5:24). The prophetic tradition thus refuses to dissociate political and social power from questions of justice. Power is judged according to how it treats those who have little.

The book of Micah expresses the same theological concern in a concise formulation: " What does the Lord require of you but to do righteousness, to love goodness, and to walk humbly with your God ?" (Micah 6:8). This text places justice, responsible relationships, and humility at the heart of a faithful life. For those in authority, humility is of particular importance, as it combats the temptation to view power as a personal possession.

The New Testament continues this reorientation of power. Jesus explicitly contrasts the exercise of authority in the rulers of this world with the form of leadership expected of his disciples. After describing how rulers exercise authority over others, he declares, " It will not be so among you " (Mark 10:42-45; cf. Matthew 20:25-28). Greatness is associated with service rather than dominion. Authority is thus redefined in terms of responsibility to others.

Jesus himself embodies this conception of power. His authority is expressed through service, not self-exaltation. In the Gospel according to John, he washes the feet of his disciples and then asks them to consider his gesture as an example of how they should behave towards one another (John 13:1-17). This episode offers a theological image of authority that does not deny power, but puts it at the service of others.

The question of human power is therefore also a question of stewardship. To exercise authority is to receive a responsibility that must be carried out with discernment and humility. The parable of the faithful servant and the unfaithful illustrates this principle: the responsibility entrusted to a person also implies an account of how that responsibility has been exercised (Luke 12:42-48). What is entrusted cannot be treated as private possession.

Ultimately, the way power is presented in the Bible confronts us with the idea that human power can be absolute. The idea behind absolute human power is that power itself is an end in itself; this conception of power is inherently corrupting, as it tricks those who hold it into thinking that they have the right to determine what is right and what is evil, for themselves as well as for others. Yet Scripture reveals that this is not God's intended way for human power to be exercised. For example, Pharaoh discovers that political power does not make him independent of God (Exodus 5), while Nebuchadnezzar learns that human sovereignty has its limits (Daniel 2:21).

                                                                                                Jimi ZACKA, PhD