Universal Authority (John 17:2-3)

This sermon was preached on 18/7/2012

It has been the dream of many individuals to have world authority. This has been the motivating force that has driven many a conqueror in his campaigns. Yet as we look back, we know that despite their success, these individuals failed in their attempt. Even if they managed to obtain some geographical success, they could not control many others aspects of life. They could not read the minds of their subjects, they could not change the outlooks of their subjects, and they could not control the aims of their subjects, except by force. So all their claims to universal authority are untrue. So can it be said of any person that he or she will have complete universal authority?

In contrast to the empty boasts of would-be world rulers, the meekest man who ever lived claimed to have universal authority. Jesus asserts in these verses of John 17 that his place in the divine purpose in complete power. He refers first to a position he was given by the Father (universal authority); he then speaks about a role he was to perform (to give eternal life to certain people); and he also explains what eternal life is.

When did Jesus receive this authority?

The first question that comes to mind is, ‘When did Jesus receive this authority?’ Several possible answers to this question can be suggested. For example, he was given universal authority when he ascended to heaven and sat down at the right hand of God (Phil. 2:9-11). Is that the occasion that Jesus has in mind? Or we could also say that he has already received the authority to be the Judge of all humans at the end of history. We can see how both suggestions are connected because his future role as universal Judge is part of his exaltation which he received at his ascension.

Yet we know that Jesus claimed universal authority before his ascension. One obvious occasion was when he, after his resurrection, gave the Great Commission to his disciples. He stated then that all power had been given to him in heaven and on earth, and in obedience to him his apostles were to go and make disciples from all nations (Matt. 28:18-20). So perhaps his universal reign is connected to his resurrection. No doubt his resurrection was an aspect of his authority, because through it he defeated the power of death.

Nevertheless, even before his death Jesus claimed to have universal power. On the evening of his betrayal, which could be seen superficially as a denial of his authority because he seemed to be the victim of earthly powers, Jesus washed the feet of his disciples. John tells us that Jesus was aware of his universal authority when he engaged in that amazing act of condescension. ‘Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments, and taking a towel, tied it round his waist’ (John 13:3-4).

It is also the case that earlier in his ministry Jesus was aware of his universal authority that he had received from the Father. Matthew records these words of his Master: ‘I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light’ (Matt. 11:24-29).

Perhaps the best way to answer the question is by asking when Jesus commenced to give eternal life to sinners. The answer to this suggestion is that he began to fulfil this role when the first sinner trusted in the promise of a future Deliverer that was given in the Garden of Eden. Whether it was Adam and Eve we cannot say, although the Bible makes clear that their son Abel was a possessor of eternal life. Therefore, the occasion of the Son of God being given this position of universal authority happened before then.

Jesus is referring to what we call the eternal counsels, although we are not to imagine that prior to them the Godhead did not know what they were going to do. The adjective ‘eternal’ does mean that the counsels took place at a moment in eternity, nor that they lasted a long time; rather it means that the decisions involved in it have always been the purpose of God.

Jesus here is speaking about his eternal relationship with the Father. He refers to what they had decided before creation about the future experience of the human race. The Father did two things: he gave universal power to Jesus and he gave a particular people to Jesus. Why did the Father give this important role to the Son? The answer is because he loved the Son and desired to honour him. Why did the Son accept this role? The answer is because he loved the Father and desired to honour him.

In this role, Jesus is functioning as the Mediator. One way to express this is to say he does certain things as God in his own right and he does other activities as the Mediator in which he functions as the Servant of the Father. This second area of activities is also full of divine actions. Yet in them the Son voluntarily assumes a lower status. One way by which these activities have been described is in his offices of prophet, priest and king. It is his kingly office that is being described here.

Marcus Rainsford wrote on this verse: ‘I must remind you again that our Lord is speaking in an official character. He appears before the Father here as the Mediator; as God he could not pray, as God he could not receive any power that did not belong to him essentially. On the other hand, as the God-man Mediator, all he possessed was bestowed upon him, his office appointed to him in the everlasting covenant between Father, Son, and Holy Ghost, his work assigned to him, his qualifications supplied to him, his ability bestowed upon him.’

Aspects of his universal authority

There are many aspects of the authority that was given to Jesus. One is mentioned in the verse, that of giving eternal life to sinners. This giving of eternal life is the most important aspect of his authority. Nevertheless it is not the only part of it.

As sovereign over the human race, the Son of God governs the whole of history. He has been in charge of every moment, he is in control today, and he will be in control tomorrow. The Son of God was involved in the creation of the earth and of Adam and Eve. It was the Son of God who punished the world with the judgement of the flood; it was the Son of God who raised up all the world empires in their succession. His authority is there on the big scale and also on the small scale. Of course, there are many aspects to this that we cannot understand because we are not capable of grasping all the details. I think it helps in one way if we add always to our perspective the reality that everything the Son of God as the Mediator does in providence is designed to bring eternal life to those whom God gave him. For example, Jesus judges a society for its sins by allowing a disaster to happen: that disaster causes some to increase in their rebellion against God and it leads others to pray to God.

Since Jesus was given this role before creation, it means that he functioned in this office before he became a human. Throughout the Old Testament he was the king ruling over human affairs. It is appropriate to say that every act of providence that occurred in human history was allowed by the Son of God in his capacity as having authority over all flesh. At the same time he was acting for the benefit of his people, to give eternal life for them.

Take Rahab, for example. She began to fear the Lord when she heard of his mighty miracles in Egypt. These miracles functioned at different levels. Providentially, they helped overcome the opposition of the Egyptian authorities; they also were a defeat of the demonic powers behind the false gods of Egypt that were worshipped by the Egyptians; they revealed to the Israelites that Moses was the God-appointed leader of his people; they were influential in causing the inhabitants of Jericho to fear God slavishly; they were also a means whereby Rahab came to faith and to enjoy eternal life. A similar scenario can be seen throughout many incidents described in Old Testament history.

Implicit in this position as head of humanity is the requirement that the Son of God should become a man. We do not have to deduce this, of course. The wonderful reality is that he has become a man. But I think it is reasonable to assume that his incarnation was the logical development of his being given the role of universal headship of all humans. The incarnation was the coming of the King, to ensure that eternal life would be given to his people. He was born a king, as was exemplified by the worship of the Magi. He died as a king, with the purpose of giving eternal life. He rose as the victorious King; the risen Christ, before he ascended, said that he had universal power and commanded his apostles to go into all the world and bring the message of eternal life to sinners. He ascended not to become a king, but as the King leading captive all the enemies of the kingdom of God. He was enthroned as the conquering King, the head of humanity seated on the throne of God, with the purpose of winning the nations. He is head over all things for the benefit of his body the church. There are two differences to highlight between the period before the coming of Christ and today: (1) the person of the Son of God is not only divine, he also has a human nature; (2) the range of authority is the same (all flesh), but a much larger percentage of the human race are receiving the blessings of eternal life.

His role as universal head of the human race means that he will have the majestic function of raising his people from the dead in order for them to enter into the fullness of eternal life. It is true that they have eternal life from the moment they believe. But they do not have it in a complete sense. Even the glorified spirits of believers in heaven have not entered into the fullness of blessing. They and the believers living on earth when Jesus returns will receive the fullness of life then. Perhaps it is better to say that their glorified beings will be able to receive more spiritual life and retain its blessings. In this life, each of us is like a small cup with cracks in it that means we cannot receive or retain as much as we would wish. At the resurrection we will be like large cups with no cracks.

His role as universal head also includes his function as Judge of the lost. The final judgement will be the proof of his universal authority. Before him will be gathered all his subjects and he will administer justice to them all. When an earthly ruler appeared in state to pronounce laws, he gathered his subjects before him. Their gathering to him exhibited his dignity. In a far higher manner, the gathering of the nations to the judgment seat will be a universal confession of the majesty of the Son of God. Every created being will declare that Jesus is Lord (Phil. 2:11), that he has authority over all flesh.

His role as universal head includes his future re-creation of the new heavens and the new earth. The first Adam was the head of the original world, although he was a creature. Nevertheless he was a type of the second Adam. The first Adam lost his inheritance by his sin and brought death into it. It was not merely that death had become a factor with which Adam had to contend. Death had become the environment in which he existed; it had become the dominant power in his mind and in his body. His future, and his descendants’ future, was to discover all the consequences of death. Graciously God intervened and gave spiritual life to some of his creatures. But they still lived in the land of death. Even the first coming of the Prince of Life did not transform the environment; he did not turn the desert into a garden. But the time is coming when he will transform the universe. The creation that is groaning in anticipation will burst into song as it experiences the glorious liberty of the sons of God. Jesus will speak the new world into existence, and over it and in it will be written the word, ‘Life.’ And throughout its endless existence, the glorified Head of the redeemed humanity will lead his delighted race to drink continually and fully from the fountains of the waters of life.

Hear some words of Marcus Rainsford: ‘How delightful it is, beloved brethren, to dwell upon the royal attributes of our blessed Christ! What encouragement faith finds in the contemplation, what ground of hope and blessed expectation! All power in heaven and in earth – his! All power over the enemies of our souls – his. All power over that which is within us and contrary to us – his! All power over that which is without us and opposed to us – his! All at his absolute disposal and control, – and bestowed upon him for this very end and object, that nothing might be able to hinder him, or even interfere with him in the discharge of his office, but “that he should give eternal life to as many as God hath given him.” The realms of nature, the boundless stores of grace, the fulness of glory, and power over all flesh, are all lodged in the mediatorial hands of God’s Christ.’