The Garments of the Saviour

by J. Flanigan (Northern Ireland)

10. Garments of Dignity

The days of our Lord’s sojourning on earth are now finished and in the opening chapter of the Revelation John sees Him as He had never seen Him before. Not now swaddling bands or slave’s apron or purple robe, but a garment down to the feet, a robe of certain dignity and glory. He had worn the garments of a lowly humanity, and a gracious humility, and an awful mockery, but all is changed now and the Man in the Glory is differently attired.

It is fitting that the Revelation should commence with a sight of the Risen Lord in glory, “clothed with a garment reaching to the feet and girt about at the breasts with a golden girdle,” Rev.1.13 JND. The Son of Man is seen walking in the midst of the seven golden lamps and the picture is of dignified humanity and priestly beauty mingled with sovereignty. He is Lord of the churches, the Master of assemblies, and to Him alone they are responsible while He alone has both the right and the ability to deal appropriately with their varying needs and conditions.

The lamps are golden. They are precious to Him, bearing light for Him in a dark and murky world. He knows their individual problems for He lived in the same world in testimony for His Father. “Candlesticks”, as in the beloved KJV does not adequately convey the meaning. To quote W. E. Vine, “There is no mention of a candle. The figure of that which feeds upon its own substance to provide its light would be utterly inappropriate. A lamp is supplied by oil, which in its symbolism is figurative of the Holy Spirit”. The heavy responsibility of bearing testimony in the world for Him is dependent therefore upon the ministry of a Risen Man in the glory and the gracious ministry of the Holy Spirit on earth.

Both individually and collectively believers are to be light-bearers in the world, Matt.5.14; Phil.2.15. The Lord Jesus said, “As long as I am in the world I am the light of the world,” Jn.9.5, but now He is no more in the world and His people must bear light in His absence. The lamps among which He walks are the symbols of local churches or assemblies, gatherings of the saints diffusing light for Him in their various localities.

The trailing robe is doubtless a priestly garment. The golden girdle, however, is not bound about the loins for service in the customary manner, but is girt about the breasts after the fashion of potentates and rulers and in keeping with calm and dignified movement. Here then, in the garment and the girdle, are the symbols of the gracious, but authoritative, priestly ministry of Him who walks in the midst of the churches. Christ is both priestly and princely. As Seiss comments, “In former times, and to this day in some sections of the world, the long trailing robe is the token of dignity and honour.” He adds that in the Son of Man “it must describe personal qualities, official dignity, and celestial majesty, at which we may well bow down in the deepest reverence”.

There is a similarity with, but yet a difference from, the garments of Aaron in Ex.28. Those robes of Israel’s high priest were for glory and for beauty, and so indeed it is here. But Aaron’s girdle was only intertwined with gold whereas our Lord’s girdle is all of gold. This is not vested authority. It is the authority of a personal intrinsic sovereignty which belongs to Him alone. The lamps encircle Him and He walks in the midst of them. In His omniscience He sees and knows all, and He deals with each company accordingly, in keeping with His perfect knowledge of every condition.

What variety there was in these seven assemblies! What greatness of need, which only omniscience could see and only omnipotence could meet. The problem at Ephesus was not that of Smyrna. The condition in Pergamos was not the same as that in Thyatira. Neither were the circumstances in Sardis, Philadelphia, and Laodicea alike. Only the Son of Man in priestly glory could accurately assess the need of each church, and so minister to meet that need.

Yet it is interesting to note that with all the differences of conditions and circumstances, demanding a variety of ministry from the Lord, there is one message which appears in each and every letter. Indeed, after the appropriate introduction of Himself to the church, this is the opening phrase in each letter. To every assembly He says simply, “I know!” In what a varied manner would this message appeal to each individual company, sometimes bringing comfort, sometimes encouragement, but sometimes solemn rebuke. To think that He knows all must surely still affect the feelings and the behaviour of His people.

The heart of Ephesus had strayed from Him. There had once been a better love, but their affections had waned. Outwardly things appeared fine. Men could see their works, their labour, their patience, and endurance. They could not, and did not, condone evil things or evil men. They were orthodox both in doctrine and practice. But the Master says, “I know!” He could see the heart. They had fallen from first love and His message calls them back to Himself for a renewal of those bridal affections of which Paul had written to them in an earlier letter, Eph.5.25-32.

The need at Smyrna was different. Here was a little company suffering persecution and martyrdoms for His sake. There was material poverty, and much affliction, and there was more to come, and to them also, as to Ephesus, He says, “I know.” But this knowledge was not academic. He knew, experientially, what they were passing through. He had been there. What comfort would this bring to them, that He knew, He “who became dead, and lived,” Rev.2.8, JND.

Pergamos was different again, but still He begins by saying, “I know.” He knew the difficulties of bearing testimony in Pergamos. Satan’s very throne was there. They too, like Smyrna, had had their martyrs. But they had false teachers in their midst and they were being tolerant of these and their pernicious doctrines. Fundamentally they were sound in themselves, holding fast His Name and not denying His faith, but the teachers of error must not be tolerated. Evil doctrines would lead to a condoning of evil practice. Doctrinal evil would breed moral evil. They must judge these men and if they did not then the Lord Himself would do so.

Thyatira seems to have plumbed the depths of departure, and once again He says, “I know.” He knew, of course, that there was in their midst works and love, faith and service, and patient endurance. But He knew too that there was evil there. There was one among them who was seducing the saints, leading them astray into grievous immorality. There must be judgment of such. Yet, for the comfort of a faithful remnant, He knew about them too, and encouraged them to hold fast.

So the story of the testimony continues. Sardis reveals a certain recovery from Thyatira and Philadelphia indicates a further recovery from out of Sardis, while at Laodicea there is a lukewarmness which is nauseous. “I know! I know! I know!” The message is the same to all. Still today the Risen Lord walks in the midst. The glorified Man with the trailing robe of dignity still sees every condition among His people, and still He says, “I know!”

—to be continued (D.V.)