Daily Devotionals

Mornings and Evenings with Jesus

Devotional: April 23rd

All power is given unto me in heaven and in earth. - Matthew 28:18.

WITH regard to the Saviour’s prerogative as here asserted by himself, there are three things to be observed. First, Its nature: -“power.” The question is, whether this power here means authority or ability, or both. Assuredly, both. These are not always co-equal. A man’s ability may surpass his authority, and his authority may surpass his ability; but in our risen Redeemer they are equally combined, and his ability and authority are boundless.

Observe, Secondly, Its extent. “All power is given unto me in heaven and in earth.” Much has been said of universal monarchy. We read of four monarchies to which this proud attribute has been attached,-the Assyrian, the Persian, the Macedonian, and the Roman. But it is only by a stretch of language that either of them could be called universal, as to right, or as to fact; whereas Jesus is entitled to universal subjection, so that all creatures who do not obey him will be considered and treated as rebels and traitors. His empire, therefore, comprehends all the immensity of space:-“He does according to his will in the armies of heaven, and among the inhabitants of earth;” there is no being in church or state, in heaven or earth, free from his control. Even wicked men and devils are under his control:-“He is King of kings and Lord of lords;” “He is Lord of all;” and he has a name given to him above “every name that is named, not only in this world, but also in that which is to come.”

Thirdly, Its acquisition. “All power is given unto me in heaven and in earth.” This, therefore, is not spoken of his essential dominion which he possesses as a Divine Person, “whose goings were of old, from everlasting,” and of whom John says, “In the beginning he was with God, and he was God.” This is not spoken, we say, of that dominion which he possessed as the Creator, but that which he obtained as Mediator, and which is always in the Scriptures spoken of as conferred, or given. Now, how was it given? Was it given in a way of merit, or in a way of bounty, or in a way of grace? The saints’ exaltation is given them in a way of grace; the exaltation of angels is given them in a way of bounty; but the exaltation of our Redeemer is given him in a way of merit,-pure, absolute merit. If there could be such a thing as merit, God would be sure to reward it, for it would only indicate an act of righteousness; but no creature can merit any thing, because, by the very law of his nature, all his powers and resources are due to God; and he is to employ them for his glory, whose he is and whom he is bound to serve; but “worthy is the Lamb that was slain, to receive power, and wisdom, and riches, and strength, and honour, and glory, and blessing.”

He deserves, he perfectly deserves, his exaltation and praise. He earned them meritoriously by the services he performed and the sufferings he endured. It is therefore said, that because he was “obedient unto death, even the death of the cross,” “therefore God hath highly exalted him, and given him a name which is above every name.” This was “the joy that was set before him,” as the apostle says, “for which he endured the cross, and despised the shame;” and, having executed the tremendous condition on which it was suspended, he would meritoriously claim it. Yes, it was infinitely, in consequence of this, his due, and insured by covenant-engagement. For if “his soul was made an offering for sin,” he was to “see his seed,” and to “prolong his days,” and “the pleasure of the Lord” was to “prosper in his hands.”

The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. - John 4:21.

WE here observe that the Christian dispensation did not properly commence till the death of Christ. But, upon his resurrection from the dead, he gave his commission to his disciples, to “go into all the world, and preach the gospel to every creature;” “and they went forth preaching everywhere that men should repent.” There is nothing, therefore, in the Christian dispensation like that of Judaism, which, though of divine origin, was now to be abolished. That system was exclusive, and. necessarily confined to a particular nation. In the nature of the case it never could have become a universal religion. It was impossible that the males of all countries could have repaired three times a year to Jerusalem, to appear before the Lord, and to worship there.

“But we have no such lengths to go,

Nor wander far abroad;

Where’er the saints assemble now,

There is a house for God.”

Christianity has no localities. The gospel overlooks everything that is external and adventitious in men’s condition, and regards them as men only, whatever be their colour, condition, their country, or their character; it regards them in those exigencies which are common to every individual of the human race. It finds all guilty, and it brings forgiving mercy. It finds all depraved, and brings sanctifying grace. It finds all capacitated and destined to live for ever, and turns this, which would otherwise have been a curse, into a blessing, by converting it into life and immortality.