The Garments of the Saviour

by J. Flanigan (Northern Ireland)

3. The Garment of Mystery

The robe for which men gambled at Calvary was "seamless". The soldiers recognised the value and the beauty of this seamless garment and said, "Let us not rend it," Jn.19.24. There was a unity which must not be spoiled, and in symbol we may see that inexplicable, indivisible unity of the human and the divine in the Person of our Lord Jesus. It has often been pointed out that this truth is, in a special way, the theme of the writings of the Apostle John, who so intimately and so personally knew and loved the Saviour. John has bequeathed to us, by inspiration, his Gospel, his three Epistles, and his Revelation. In his Gospel he demonstrates that the Man of Galilee was God. In his letters he shows us that it was indeed God who became Man. In his Revelation he proves the ultimate triumph of Him who is both God and Man.

Of this wondrous blending of Godhood and Manhood in one glorious Person we must say, "Let us not rend it." We dare not coldly analyse or segregate these two aspects of our Lord’s Person. Such irreverent academic prying into such holiness would be akin to lifting the lid of the Ark of the Covenant, a deed which brought severe judgment on the men of Bethshemesh so long ago, 1Sam.6.19. Our Saviour is God. Our Saviour is Man. It is a holy mystery, incomprehensible. Like the men with the seamless robe we say again, "Let us not rend it."

How carefully then do the Gospels preserve this unity. It seems that wherever we are given a glimpse of our Lord’s humanity there is invariably, and at once, a reminder of His Deity. This is, as has already been suggested, particularly so in the Gospel according to John. This blessed Man never ceased to be God.

How human was our Lord Jesus in accepting an invitation to the wedding in Cana. With His mother and His disciples He graciously deigned to be there as a guest. But it was in these lowly circumstances that He chose to manifest His glory in that first miracle of making the water wine. His last recorded miracle in John’s Gospel had similar connotations. The sisters at Bethany were in sorrow. Their brother Lazarus had died. The Saviour, in the reality of His manhood, saw them weeping and He wept with them. It has been said, "The tears of God in the eyes of a Man!" What an evidence that His holy manhood was real. Jesus wept! But this weeping Man is God, and in just a little while He calls forth the dead from the grave, and death must obey Him. Humanity and Deity! Blessed truth, let us not rend it!

Again, is not this a picture of true Manhood, to see Him wearied with His journey and resting on the well at Sychar. He was hungry too, and thirsty, asking for a drink and waiting for His disciples to bring food from the town. How real was this humanity, when He was recognised by the woman of Samaria only as "A Jew!" But as the conversation continues she realises that this Stranger is no ordinary Jew. With divine insight and all-knowledge He reveals her heart. He knows her past and her present. He knows all about her. This hungry, thirsty, tired Man is God. He can meet her need fully. He is the Christ, and the Saviour of the world. He is God and Man. It is a glorious truth. Let us not rend it!

It was some time later that the Jews said of Him, "Is not this Jesus, the son of Joseph, whose father and mother we know?", Jn.6.42. And again, "How knoweth this man letters, having never learned?", Jn.7.15. What glimpses are these, of Him who had lived simply among them for thirty years in Nazareth. He was, to them, but the son of the carpenter. He was not a man of learning like their scribes and lawyers but He was truly Man. Yet, they had to marvel at His ability to teach the things of God, and He who was to them the son of Joseph fed five thousand of them with five loaves and two small fishes. Some said, "He is a good Man," Jn.7.12. He was, of course, but why did they not recognise that He was God? We who acknowledge both His Manhood and His Godhood have learned a great truth indeed. Let us not rend it!

After a lengthy discourse concerning His relationship with the Father, they said to Him, "Thou art a Samaritan, and hast a devil." How they despised His Manhood. In great grace He replied simply, "I have not a devil," Jn.8.48-49. Why did He not answer the Samaritan charge? Were there Samaritans within hearing whom He would not offend? He then proceeded to tell them of His greatness, saying, "Abraham rejoiced to see my day … Before Abraham was, I am." They argued with the Man but failed to recognise that this Man was God. The Man of Galilee was, in fact, the God of Abraham! What a truth! A mystery perhaps, but let us not rend it.

It was a man who had been blind from birth, but whose sight had been miraculously restored, who spoke of the Saviour as "A Man that is called Jesus," Jn.9.11. It was all that he knew at the time. "Dost thou believe on the Son of God?" Jesus asked him later. In simplicity and sincerity he replied, "Who is He Lord, that I might believe." Jesus made Himself known and the poor man acknowledged, "Lord, I believe," and he worshipped Him. The Man called Jesus was the Son of God. Truly, the Man from Nazareth was God. Precious truth, let us not rend it!

Was that not an instance of His real Manhood, that He could enjoy the hospitality of the home in Bethany. They made Him welcome and He appreciated that. He sat at their table and shared a meal with them and Mary poured her spikenard upon Him in true acknowledgement of all that He was. The chief priests consulted together how they might put both Him and Lazarus to death. Next day He rode on a donkey into Jerusalem. Why did they not recognise that this was an unbroken colt on which never a man had sat before, and yet it carried Him calmly into the City? The dumb ass knew more than they! The Lord of creation sat upon it. Why could they not see that this was the fulfilment of an ancient prophecy, Zech.9.9. The Man on the donkey was the God for whom they had waited, but they failed to see. How could a Man be God? His people believe it, even when they cannot understand.

"Behold the Man," said Pilate. "Behold your God," said the prophet, Isa.40.9. Yet both the Roman Governor and the prophet of Israel were calling attention to the same Person. Let us not rend it, this divine mystery, but let us sing —

In Thee, most perfectly expressed,
The Father’s glories shine,
Of the full Deity possessed,
Eternally divine.

True image of the Infinite,
Whose essence is concealed;
Brightness of uncreated light,
The heart of God revealed

But the high mysteries of His Name
An angel’s grasp transcend;
The Father only (glorious claim!)
The Son can comprehend.

—to be continued (D.V.)