MARCH 26, 2017 – JESUS KNOWS ALL ABOUT YOU—AND STILL LOVES YOU

And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

MATTHEW 28:18

Have you ever heard one of our modern, Christian activists say, “I don’t know when I will find a doctrine of the deeper life that is satisfactory to me!”

There is really only one answer to this kind of a quest—turn your eyes upon Jesus and commit yourself fully to Him because He is God and Christ, Redeemer and Lord, “the same yesterday, today and forever!”

In these matters of spiritual blessing and victory, we are not dealing with doctrines—we are dealing with the Lord of all doctrine! We are dealing with a Person who is the Resurrection and the Source from whom flows all doctrine and all truth.

How can we be so ignorant and so dull that we try to find our spiritual answers and the abounding life by looking beyond the only One who has promised that He would never change? How can we so readily slight the Christ of God who has limitless authority throughout the universe?

How long should it take us to yield completely and without reservation to this One who has been made both Lord and Christ—and yet continues to be the very same Jesus who still loves us with an everlasting love?

The very same Jesus who knows all your troubles and weaknesses and sins, and loves you in spite of everything![1]


Submission

“All authority has been given to Me in heaven and on earth. (28:18b)

The third element for effective fulfillment of the church’s mission is another attitude, the implied attitude of submission. The focus of Jesus’ declaration here is on His sovereign lordship, but in context it also clearly relates to the believers response to His rule.

Before the Lord states the Great Commission, He establishes His divine authority to command it. It is because of His sovereign power that His followers are to have the attitude of complete, humble submission to His will.

Exousia (authority) refers to the freedom and right to speak and act as one pleases. In relation to God, that freedom and right are absolute and unlimited. The all is both reinforced and delineated by the phrase in heaven and earth. The sovereign authority given to Jesus by His heavenly Father (see Matt. 11:27; John 3:35) is absolute and universal.

During His earthly ministry, Jesus demonstrated His authority over disease and sickness (Matt. 4:23; 9:35), over demons (4:24; 8:32; 12:22), over sin (9:6), and over death (Mark 5:41–42; John 11:43–44). Except for the forgiveness of sins, Jesus even exhibited the authority to delegate such powers to certain of His followers (Matt. 10:1; Luke 10:9, 17). He has authority to bring all men before the tribunal of God and to condemn them to eternal death or bring them to eternal life (John 5:27–29; 17:2). He had the authority to lay down His own life and to take it up again (John 10:18). He has the sovereign authority to rule both heaven and earth and to subjugate Satan and his demons to eternal torment in the lake of fire (Rev. 19:20; 20:10). Satan’s tempting Jesus by offering Him rulership over the world (Matt. 4:8–9) not only was wicked but foolish, because lordship of both heaven and earth was already Christ’s inheritance by divine fiat.

Even the prophet Daniel foresaw sovereign authority being given to Christ. In his night vision he beheld “One like a Son of Man … coming, and He came up to the Ancient of Days and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations, and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed” (Dan. 7:13–14; cf. Isa. 9:6–7).

Jesus Himself described His coming dominion. “The sign of the Son of Man will appear in the sky,” He said, “and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory” (Matt. 24:30; cf. 26:64).

Jesus’ sovereign authority was given to Him by His Father, who “has given all judgment to the Son” (John 5:22), “made Him both Lord and Christ” (Acts 2:36), and has “highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord” (Phil. 2:9–11). Then, finally, in an act of adoring love and submission, “when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, that God may be all in all” (1 Cor. 15:28).

Before giving the commission, Jesus first established His absolute, pervasive authority, because otherwise the command would have seemed hopelessly impossible for the disciples to fulfill, and they might have ignored it. Were it not for knowing they had the Lord’s sovereign demand as well as His resources to guide and empower them, those five hundred nondescript, powerless disciples would have been totally overwhelmed by the inconceivable task of making disciples for their Lord from among every nation on earth.

Submission to the absolute sovereignty of Jesus Christ is not a believer’s option but is his supreme obligation. It is not negotiable or adjustable to one’s own particular inclinations and plans. It is rather the attitude that says with absolute sincerity, “Whatever the Lord commands, I will do.”[2]


18 “All” dominates vv. 18–20 and ties these verses together: all authority, all nations, all things (NIV, “everything”), all the days (NIV, “always”). The authority of Jesus Messiah has already been heavily stressed in this gospel (e.g., 7:29; 10:1, 7–8; 11:27; 22:43–44; 24:35; cf. Jn 17:2). Therefore, it is incautious, if not altogether wrong, to claim that the resurrection conferred on Jesus an authority incomparably greater than what he enjoyed before his crucifixion. The truth is more subtle. It is not that anything he teaches or does during the days of his flesh is less authoritative than what he now says and does. Even during his ministry, his words, like God’s, cannot pass away (24:35); and he, like God, forgives sin (9:6). It is not Jesus’ authority per se that becomes more absolute. Rather, the spheres in which he now exercises absolute authority are enlarged to include all heaven and earth, i.e., the universe. This authority has been “given” him by the Father; and so, of course, the Father is exempt from the Son’s authority (cf. 1 Co 15:27–28). The Son becomes the one through whom all God’s authority is mediated. He is, as it were, the mediatorial King. This well-defined exercise of authority is given Jesus as the climactic vindication of his humiliation (cf. Php 2:5–11), and it marks a turning point in redemptive history, for Messiah’s “kingdom” (i.e., his “king-dominion,” the exercise of his divine and saving authority; see comments at 3:2; 13:37–39) has dawned in new power. Certainly such claims challenge the sweep of the authority and mission of the Roman Empire (so Carter, Matthew and the Margins, 549–50), but the vision is primarily theological and cosmic, not merely political. This is still clearer if we accept the view that there is a conscious allusion here to Daniel 7:13–14 (cf. France, Jesus and the Old Testament, 142–43): the Son of Man, once humiliated and suffering, is given universal authority (same word in the LXX).

Contrary to France, it does not follow from this that Matthew 26:64 and Mark 14:62 refer to this exaltation and not the Parousia. In the first place, the chief priests in no way witnessed this coming of the Son of Man; in the second place, we have repeatedly observed how the coming of the Son of Man to kingly authority cannot be reduced to a single moment in redemptive history.[3]


[1] Tozer, A. W., & Smith, G. B. (2015). Evenings with tozer: daily devotional readings. Chicago, IL: Moody Publishers.

[2] MacArthur, J. F., Jr. (1985). Matthew (Mt 28:17–18). Chicago: Moody Press.

[3] Carson, D. A. (2010). Matthew. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Matthew–Mark (Revised Edition) (Vol. 9, p. 665). Grand Rapids, MI: Zondervan.

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