அவருடைய வஸ்திரங்கள்...

அவருடைய வஸ்திரங்கள்...

Jesus went to Calvary wearing a seamless undergarment or tunic, woven from top to bottom, beneath his outer garments

 (John 19:23). 

போர்ச்சேவகர் இயேசுவைச் சிலுவையில் அறைந்தபின்பு, அவருடைய வஸ்திரங்களை எடுத்து, ஒவ்வொரு சேவகனுக்கு ஒவ்வொரு பங்காக நாலு பங்காக்கினார்கள், அங்கியையும் எடுத்தார்கள், அந்த அங்கி, தையலில்லாமல் மேலேதொடங்கி முழுவதும் நெய்யப்பட்டதாயிருந்தது. 

யோவான் 19:23

John sees great significance in this seamless robe, because he states in 19:23 that it was “seamless” and, at the end of 19:23, that it was “in one piece” (διʼ ὅλου), though the latter is not obvious in all English translations. 

It certainly was a unique garment, because the tunic worn daily by men and women in Palestine was not seamless but made of two pieces of fabric sown together.  

John does not tell us the meaning of the symbolism but leaves it up to the reader to work it out.

 It is often taken to symbolize the unity of the Church, and certainly tearing a garment by a prophet was seen as a sign of disunity 

(see 1 Kings 11:29–33). 

அக்காலத்திலே யெரொபெயாம் எருசலேமிலிருந்து வெளியே போகிறபோது, சீலோனியனான அகியா என்னும் தீர்க்கதரிசி புதுச்சால்வையைப் போர்த்துக்கொண்டிருந்து, வழியிலே அவனைக் கண்டான், இருவரும் வயல்வெளியிலே தனித்திருக்கையில், 

1 இராஜாக்கள் 11:29

அகியா தான் போர்த்துக்கொண்டிருந்த புதுச்சால்வையைப் பிடித்து அதைப் பன்னிரண்டு துண்டாகக் கிழித்துப்போட்டு, 

1 இராஜாக்கள் 11:30

யெரொபெயாமை நோக்கி: பத்துத் துண்டுகளை எடுத்துக்கொள், இஸ்ரவேலின் தேவனாகிய கர்த்தர் சொல்லுகிறது என்னவென்றால்: இதோ, நான் ராஜ்யபாரத்தைச் சாலொமோனுடைய கையிலிருந்து எடுத்துக் கிழித்து, உனக்குப் பத்துக் கோத்திரங்களைக் கொடுப்பேன். 

1 இராஜாக்கள் 11:31

ஆனாலும் என் தாசனாகிய தாவீதுக்காகவும், நான் இஸ்ரவேல் கோத்திரங்களில் எல்லாம் தெரிந்துகொண்ட எருசலேம் நகரத்துக்காகவும், ஒரு கோத்திரம் அவனுக்கு இருக்கும். 

1 இராஜாக்கள் 11:32

அவர்கள் என்னைவிட்டு, சீதோனியரின் தேவியாகிய அஸ்தரோத்தையும், மோவாபியரின் தேவனாகிய காமோசையும், அம்மோன் புத்திரரின் தேவனாகிய மில்கோமையும் பணிந்துகொண்டு, அவன் தகப்பனாகிய தாவீததைப்போல என் பார்வைக்குச் செம்மையாய் இருக்கிறதைச் செய்யவும், என் கட்டளைகளையும் என் நியாயங்களையும் கைக்கொள்ளவும், அவர்கள் என் வழிகளில் நடவாமற்போனபடியினால் அப்படிச் செய்வேன். 

1 இராஜாக்கள் 11:33

I think we can also see it symbolizing Jesus’ priesthood, the transfiguration of the Levitical priesthood. 

Admittedly, this is not without difficulties because of the word chitōn (χιτών), which John uses in 19:23 to describe Jesus’ garment. 

The high priest wore two full length garments, the tunic/ undergarment worn by all priests and, additionally, his priestly robe (or the ephod). 

Chitōn is the word in the Greek Old Testament for the tunic/undergarment worn by all priests, while a different word, hypodytēs (ὑποδύτης), is usually the word for the priestly robe.

 However, I believe there are possible ways around this difficulty.  

Firstly, the wider context in John’s Gospel. Although the letter to the Hebrews is the only New Testament document describing Jesus as high priest, the Gospel of John also applies priestly theology to Jesus. 

Therefore, it would not be out of place in John to expect to see priestly associations in Jesus’ Passion. 

Secondly, it would have been impossible for Jesus to wear a high priest’s robe on the way to the Cross because he himself would never have been able to enter the priests’ courtyard in the temple and no priest would ever remove the high priest’s robe from its place inside the temple. 

The most the evangelist could do is make an association between the way Jesus went dressed to the Cross and the priestly garment of the high priest.

 How does John do this? 

The word hypodytēs in the Greek Old Testament for the high priest’s robe literally means an undergarment, because it was worn under the high priest’s ephod. 

Jesus’ tunic was the garment he wore under his other clothes, which the soldiers took from him first (John 19:23). 

Those who doubt the priestly symbolism in Jesus’ tunic in John 19:23 associate Jesus’ tunic with the high priest’s tunic (chitōn) rather than the high priest’s robe (hypodytēs). I would like to suggest that we consider associating Jesus’ chitōn in John 19:23 with the hypodytēs or high priestly robe because Jesus wore his tunic under his other garments and the high priest wore his hypodytēs under the ephod.  

Thirdly, John 19:23 tells us Jesus’ tunic was seamless, and although the Old Testament does not tell us the high priest’s robe was seamless, Josephus does: 

“Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck.”

 The mere fact that the daily tunic worn by everyone and the tunic worn by the high priest under his priestly robe are also called chitōn does not compel us to associate Jesus’ garment with them. 

To me it makes more sense to associate Jesus’ seamless garment instead with the high priest’s robe, which was also seamless. Ratzinger25 also regards the reference to Jesus’ tunic being seamless as signifying a high priestly undertone, especially in view of John 17: “we may detect in the evangelist’s passing reference an allusion to Jesus’ high-priestly dignity, which John had expounded theologically in the high-priestly prayer of chapter 17. 

Not only is this dying man Israel’s true king: he is also the high priest who accomplishes his high-priestly ministry precisely in this hour of his most extreme dishonor.” 

Fourthly, John 19:24 tells us that the soldiers did not tear Jesus’ robe. 

அவர்கள்: இதை நாம் கிழியாமல், யாருக்கு வருமோ என்று இதைக்குறித்துச் சீட்டுப்போடுவோம் என்று ஒருவரோடொருவர் பேசிக்கொண்டார்கள். என் வஸ்திரங்களைத் தங்களுக்குள்ளே பங்கிட்டு, என் உடையின்மேல் சீட்டுப்போட்டார்கள் என்கிற வேதவாக்கியம் நிறைவேறத்தக்கதாகப் போர்ச்சேவகர் இப்படிச் செய்தார்கள். 

யோவான் 19:24

Exodus 28:32 forbade the tearing of the high priest’s robe. 

தலை நுழைகிற அதின் துவாரம் அதின் நடுவே இருக்கவும், அதின் துவாரத்துக்கு நெய்யப்பட்ட வேலையான ஒரு நாடா சுற்றிலும் இருக்கவும் வேண்டும். அது கிழியாதபடிக்கு மார்க்கவசத்தின் துவாரத்துக்கு ஒத்ததாக இருக்கவேண்டும். 

யாத்திராகமம் 28:32

Since everyone in Palestine wore a chitōn daily, saying Jesus went to his Passion wearing a chitōn would not have special significance, but saying that Jesus went to his Passion wearing a chitōn having two qualities similar to the robe of the high priest—seamless and not torn—allows us to see it containing symbolism associating it with the high priest’s garment.  

Fifthly, John points out another quality of Jesus’ tunic in 19:23:

 it was woven from top to bottom, anōthen (ἄνωθεν). This word anōthen has great significance when used elsewhere in John.

 In John 3:31, Jesus is the one who comes from above (anōthen), and in 19:11 Pilate would have no power over Jesus were it not given him from above (anōthen). 

Both Matthew 27:51 and Mark 15:38 tell us the curtain in the temple was torn in two from top to bottom (anōthen) when Jesus died.

 These usages of the word anōthen indicate divine origin: Pilate’s power has been given him by God and the curtain in the temple is torn by God.

 Surely it is not by chance that John 19:23 tells us Jesus’ chitōn was woven from top to bottom (anōthen). It must mean something. This garment is not just any garment, but is drawing attention to some divine connection.  

When we think about Jesus’ crucifixion, we usually focus on the big things—his suffering, his sacrifice, and his incredible victory over sin and death. 

But sometimes, the smaller details in the story hold just as much meaning. 

One of those details?

 What happened to Jesus’ clothes when he was crucified.

At first glance, it might seem like a minor detail. But when we dig deeper, we find that it’s packed with symbolism, prophecy, and deep spiritual truths. Let’s take a closer look!

The Soldiers and the Seamless Garment:

The Gospel of John gives us a clear picture of what happened to Jesus’ clothing:

“When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. 

This garment was seamless, woven in one piece from top to bottom. ‘Let’s not tear it,’ they said to one another. ‘Let’s decide by lot who will get it.’ 

This happened that the scripture might be fulfilled that said, ‘They divided my clothes among them and cast lots for my garment.’ So this is what the soldiers did.” (John 19:23-24)

The Roman soldiers did what they always did—divided up a condemned man’s clothes as part of their “payment” for the job. But what they didn’t realize is that they were fulfilling an ancient prophecy, written centuries before in Psalm 22:18:

என் வஸ்திரங்களைத் தங்களுக்குள்ளே பங்கிட்டு, என் உடையின்பேரில் சீட்டுப்போடுகிறார்கள். 

சங்கீதம் 22:18

“They divide my clothes among them and cast lots for my garment.”

This was no accident. 

It was a clear sign that Jesus was the Messiah, the one foretold in Scripture. His crucifixion wasn’t some tragic twist of fate—it was all part of God’s plan to bring salvation to the world.

Why Does the Seamless Garment Matter?

Okay, but what’s the deal with the seamless garment? Why mention that detail at all?

Back in the Old Testament, high priests wore a special robe woven from a single piece of cloth (Exodus 28:31-32). It was a sign of purity, holiness, and unity. Sound familiar?

Jesus is often called our great high priest (Hebrews 4:14-16). His role was to offer the ultimate sacrifice—not an animal, but himself—for the sins of the world. The seamless robe symbolized that his priesthood was perfect, complete, and unbreakable.

And here’s something interesting: The soldiers refused to tear it. Instead, they cast lots to see who would get it. That’s pretty powerful when you think about it. Jesus’ sacrifice wasn’t something that could be divided up—it was whole, complete, and perfect. His work on the cross didn’t need anything added to it. It was enough.

The Meaning Behind Jesus Being Stripped

There’s another layer to this. In the Bible, clothing often represents identity, honour, and dignity. Think about the story of Adam and Eve—after they sinned, they realised they were naked, and God gave them clothing (Genesis 3:21). It was a sign of covering and mercy.

But at the cross, Jesus had his garments taken away. He was left exposed, humiliated, and vulnerable. Why? Because he was taking on our shame. He was willingly stripped of his dignity so that we could be clothed in righteousness (Isaiah 61:10). It’s an incredible exchange—Jesus took our shame so that we could receive his honour.

Jesus Gave Up Everything

There’s one last thing to think about. In biblical times, clothing wasn’t just something you wore—it was often a symbol of wealth and status. The fact that Jesus had so little left that the soldiers could divide it up shows just how much he gave up for us.Best clothing retailers

Paul describes it like this:

“Though he was in the form of God, he did not consider equality with God something to be used to his own advantage. Instead, he emptied himself, by taking the form of a servant and being made in human likeness.” (Philippians 2:6-7)

Jesus didn’t just give up his life—he gave up everything. Even his last earthly possession, his clothing, was taken away. He held nothing back in his mission to save us.

What Does This Mean for Us?

So, what’s the takeaway here? Jesus’ clothing at the cross isn’t just a random historical detail—it’s a powerful symbol of:

 Prophecy fulfilled – Proof that Jesus was the Messiah.

 His perfect priesthood – A seamless garment, just like the high priests wore.

 His complete sacrifice – Undivided, whole, and all-sufficient.

 Our spiritual clothing – He was stripped so that we could be clothed in righteousness.

 His total surrender – Jesus gave up everything so that we could gain everything.Best clothing retailers

When we think about Jesus’ sacrifice, let’s not miss the little details—because sometimes, they hold the biggest truths. 

His seamless robe, the soldiers casting lots, and his nakedness on the cross all point to one thing: God’s incredible love for us.

While traditional art typically depicts Jesus with a loincloth, historical and biblical evidence strongly suggests he was crucified completely naked. This was a deliberate Roman practice designed to maximize the victim's public shame and humiliation. 

அவருடைய வஸ்திரங்கள் :

GARMENTS & COATS:

போர்ச்சேவகர் இயேசுவைச் சிலுவையில் அறைந்தபின்பு, அவருடைய வஸ்திரங்களை எடுத்து, ஒவ்வொரு சேவகனுக்கு ஒவ்வொரு பங்காக நாலு பங்காக்கினார்கள், அங்கியையும் எடுத்தார்கள், அந்த அங்கி, தையலில்லாமல் மேலேதொடங்கி முழுவதும் நெய்யப்பட்டதாயிருந்தது. 

யோவான் 19:23

அவர்கள்: இதை நாம் கிழியாமல், யாருக்கு வருமோ என்று இதைக்குறித்துச் சீட்டுப்போடுவோம் என்று ஒருவரோடொருவர் பேசிக்கொண்டார்கள். என் வஸ்திரங்களைத் தங்களுக்குள்ளே பங்கிட்டு, என் உடையின்மேல் சீட்டுப்போட்டார்கள் என்கிற வேதவாக்கியம் நிறைவேறத்தக்கதாகப் போர்ச்சேவகர் இப்படிச் செய்தார்கள். 

யோவான் 19:24

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 

John 19:23

They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. 

John 19:24

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அப்பொழுது, தேசாதிபதியின் போர்ச்சேவகர் இயேசுவைத் தேசாதிபதியின் அரமனையிலே கொண்டுபோய், போர்ச்சேவகரின் கூட்டம் முழுவதையும் அவரிடத்தில் கூடிவரச்செய்து, 

மத்தேயு 27:27

அவர் வஸ்திரங்களைக் கழற்றி, சிவப்பான மேலங்கியை அவருக்கு உடுத்தி, 

மத்தேயு 27:28

அவரைப் பரியாசம்பண்ணினபின்பு, அவருக்கு உடுத்தின மேலங்கியைக்கழற்றி, அவருடைய வஸ்திரங்களை அவருக்கு உடுத்தி, அவரைச் சிலுவையில் அறையும்படி கொண்டுபோனார்கள். 

மத்தேயு 27:31

அவரைச் சிலுவையில் அறைந்தபின்பு, அவர்கள் சீட்டுப்போட்டு அவருடைய வஸ்திரங்களைப் பங்கிட்டுக் கொண்டார்கள். என் வஸ்திரங்களைத் தங்களுக்குள்ளே பங்கிட்டு, என் உடையின்பேரில் சீட்டுப்போட்டார்கள் என்று தீர்க்கதரிசியால் உரைக்கப்பட்டது நிறைவேறும்படி இப்படி நடந்தது. 

மத்தேயு 27:35

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அப்பொழுது போர்ச்சேவகர் அவரைத் தேசாதிபதியின் அரமனையாகிய மாளிகையில் கொண்டுபோய், அவ்விடத்தில் போர்ச்சேவகருடைய கூட்டமுழுவதையும் கூடிவரச்செய்து. 

மாற்கு 15:16

சிவப்பான மேலங்கியை அவருக்கு உடுத்தி, முள்முடியைப் பின்னி அவருக்குச் சூட்டி: 

மாற்கு 15:17

அவரைப் பரியாசம்பண்ணினபின்பு, சிவப்பான அங்கியைக் கழற்றி, அவருடைய வஸ்திரங்களை அவருக்கு உடுத்தி, அவரைச் சிலுவையில் அறையும்படி வெளியே கொண்டுபோனார்கள். 

மாற்கு 15:20

அப்பொழுது அவரைச் சிலுவையில் அறைந்தார்கள். அதன்பின்பு அவருடைய வஸ்திரங்களைப் பங்கிட்டு, ஒவ்வொருவன் ஒவ்வொரு பங்கை எடுத்துக் கொள்ளும்படி அவைகளைக்குறித்துச் சீட்டுப்போட்டார்கள். 

மாற்கு 15:24

🍒🍒🍒🍒🍒🍒🍒🍒🍒🍒🍒🍒

அப்பொழுது ஏரோது தன் போர்ச்சேவகரோடுகூட அவரை நிந்தித்துப் பரியாசம்பண்ணி, மினுக்கான வஸ்திரத்தை அவருக்கு உடுத்தி, அவரைத் திரும்பப் பிலாத்துவினிடத்திற்கு அனுப்பினான். 

லூக்கா 23:11

அப்பொழுது இயேசு: பிதாவே, இவர்களுக்கு மன்னியும், தாங்கள் செய்கிறது இன்னதென்று அறியாதிருக்கிறார்களே என்றார். அவருடைய வஸ்திரங்களை அவர்கள் பங்கிட்டுச் சீட்டுப்போட்டார்கள். 

லூக்கா 23:34

 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 

Luke 23:11

Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. 

Luke 23:34

⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️

ENDURING THE WORD

(23-24) Soldiers divide Jesus’ clothing in fulfillment of prophecy.

Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. 

Now the tunic was without seam, woven from the top in one piece. 

They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says:

“They divided My garments among them,

And for My clothing they cast lots.”

Therefore the soldiers did these things.

a. Then the soldiers: 

A Roman crucifixion was supervised by soldiers, both to keep order and to make sure the condemned actually died.

b. Took His garments: 

On the cross, Jesus retained no material possessions. Even the clothes on his back were taken and His tunic was awarded by a bit of petty gambling.

i. “Men were ordinarily crucified naked (Artemidorus II. 61). 

Jewish sensitivities, however, dictated that men ought not to be publicly executed completely naked, and men condemned to stoning were permitted a loin-cloth

 (M. Sanhedrin VI. 3). 

Whether the Romans were considerate of Jewish feelings in this matter is unknown.” (Lane, commentary on Luke)

ii. “Apuleius has the comparison ‘naked as a new-born babe or as the crucified.’” (Dods)

 என் பலிபீடத்தின்மேல் உன் நிர்வாணம் காணப்படாதபடிக்கு, படிகளால் அதின்மேல் ஏறவும் வேண்டாம். 

யாத்திராகமம் 20.26

அவர்களுடைய நிர்வாணத்தை மூடும்படிக்கு, இடுப்புத்தொடங்கி முழங்கால்மட்டும் உடுத்த சணல்நூல் சல்லடங்களையும் உண்டுபண்ணுவாயாக. 

யாத்திராகமம் 28.42

iii. This shows that Jesus came all the way down the ladder to accomplish our salvation. He let go of everything - even His last bit of clothing - becoming completely poor for us that we could become completely rich in Him.

 2 Corinthians 8:9 says it like this: 

நம்முடைய கர்த்தராகிய இயேசுகிறிஸ்துவின் கிருபையை அறிந்திருக்கிறீர்களே அவர் ஜசுவரியமுள்ளவராயிருந்தும், நீங்கள் அவருடைய தரித்திரத்தினாலே ஜசுவரியவான்களாகும்படிக்கு, உங்கள் நிமித்தம் தரித்திரரானாரே. 

2 கொரிந்தியர் 8:9

For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.

c. The tunic was without seam, woven from the top in one piece:

 The main garment Jesus wore (the tunic) was made well enough that it was better to not tear it into four parts, as each of the four soldiers had already received one of His other garments.

i. Jesus’ seamless tunic reminds us of His role as our great High Priest, because Exodus 28:31-32 tells us that the High Priest wore a seamless garment.

d. Let us not tear it, but cast lots for it, whose it shall be: The soldiers did this in an unknowing fulfillment of the prophecy of Psalm 22:18. As the Son of God died for the sins of the world men carelessly laughed and played games at His feet

JND LUKE

Chapter 23.

Verses 1-25.

 Religious iniquity had now only to lead on the world to finish the wickedness in which itself had taken the lead. 

The civil power must give in to the willful evil of the apostate people of God. 

This is the history of the world; and of the two, the religious side is always nearest to Satan. The chief priests manifested their enmity by their accusation, which was calculated to arouse the jealousy of the governor; charging on Christ what was entirely false as to Cæsar, but with the subtle groundwork of that which they knew (reckoning on His truth) He could not deny. 

The guilt of the Jews was complete, as was also that of the Gentiles, for Pontius Pilate declared Him innocent, and desired to release Him. 

Cruel enough himself, the Roman governor disliked cruelty in others, but he would not go so far as to save Him from the malice of His enemies: it would have cost something to do this; it threatened his interest, and Pilate gave way. 

The one thing that is strong in the world is enmity against Christ.

But there was another form of evil to be introduced, to wit, Herod, the apostate king of apostate Israel; —and in rejecting Jesus all are friends, however jealous and divided. How terrible the union between the fourth beast and God's external people! But if the Gentiles failed shamefully in protecting the just and hence fell into basely unrighteous judgment, the activity of an evil will was with the Jews. Three times the opportunity of a relenting voice was given; but while the governor's indifference was as plain as the disappointed insolence of Herod, every time the cry of the people increased in ardor for the death of the Messiah. Pilate, therefore, released the guilty Barabbas, whom they desired, to appease the Jews, and delivered Jesus to their will.

Verses 26-31. It was a terrible time and full of violence. It mattered little whom they met, if they could only force them to help in their iniquity. Their hour was struck, and all fell into the same mass of rejection and insult of Christ, save that the Jews acted with more knowledge. The forms of privilege became sorrows and harbingers of terror; they must be laid low, for all was untrue now. The natural feelings, touched by affecting circumstances, as we see in the weeping daughters of Jerusalem, did not change this. They understood neither the cross of Christ nor the ruin which awaited themselves. One may be affected with compassion, as if one were superior to Christ, and fall under the judgment consequent on His rejection and death. No humiliation of Jesus put Him out of His place of perfect capability of dealing with all others from God. Alas! it was not only on Pilate and Herod, nor on the chief priests, that judgment was coming, but on the women that lamented Him, unconscious of their own state, which was under condemnation. Neither natural conscience, nor natural religiousness, nor natural feelings will do—nothing short of the glory of God in Jesus. And if He, the living and true vine, who indeed bore fruit to God, was thus dealt with, what must be the lot of the fruitless and unprofitable, for such branches —were they? Where shall the ungodly and the sinner appear? Man rejects the green tree, and God rejects the dry. Life was there in the person of Jesus, and they would not have it, and are therefore given up; it cannot be had now but through a dead and risen Christ.

Verses 32-43. There is the setting aside of all they looked for here in present deliverance, for Christ must die. But if we are also to see how low man can go morally, we learn, at the same time, that Christ in His grace can go lower still. “Except the corn of wheat fall into the ground and die, it abideth alone.” Therefore, whenever you see an attempt (and it is the attempt of man's religion) to connect a living Christ, before death and resurrection, with living sinners, be sure there is error. It unites sin with the Lord from heaven, and it denies that its wages is death. Had Christ delivered Himself, as the rulers, with the people, said in derision, He would not have delivered us. He must pass through death, and take a higher place, even in resurrection, and there He takes us. Per se, the incarnation cannot bring life and redemption to those who are dead in trespasses and sins. We need to be set beyond all in resurrection-life in Christ.

Thus, then, in spite of the grace of Jesus in intercession, Jews and Gentiles joined in mockery of the Crucified; yet God had prepared, even here, the consolation of His mercy for Jesus in a poor sinner. But no sorrow, no shame, no sufferings bring the heart too low to scorn Jesus; a gibbeted robber despises Him! There is an instinct, so to speak, in every unrenewed heart, against Jesus, which was not quelled even by that power of love in which He was going down into the deepest humiliation, to suffer the wrath due to sin. Say not that you are one whit better than this wretched man. “There is none righteous, no, not one: none that understandeth; none that seeketh after God. They are all gone out of the way, they are altogether become unprofitable.” In two words, there is no difference. You are as bad, in God's sight, as the railing impenitent thief. See now the fruit of grace in the other. Grace works in a man who was in as low a condition as he who, notwithstanding his own dying agony and disgrace, had pleasure in outraging the Lord of glory; indeed both had done it (Mark 15:32). But what more blessed and certain than the salvation of this thief, now that he bows to the name of Jesus? He is going to Paradise in companionship with the Lord whom he owned.

It is often idly said, that there was one saved in this way, that none might despair, and but one, that none might presume. The truth is, that this is the only way whereby any poor sinner can be saved. There is but one and the same salvation for all. There was evidently no time for him to do anything, had this been the way; but all is done for him. That very day his knees were to be broken. But how could he get into Paradise! Christ wrought his deliverance through His own death, and his eye was opened in faith of what Christ was doing.

Nor was it only that Christ's work was wrought for him—the ground on which his soul rested for salvation. There was a mighty moral work wrought in him through the revelation of Christ to his soul by the Spirit who convinced him of his utter sinfulness. “Dost not thou fear God,” is his rebuke to his railing fellow, “seeing thou art in the same condemnation? And we, indeed, justly.” It was not all joy. Conscience had its place. There is a real sense of good and evil; for he has got in spirit into God's presence, and this, making him forget circumstances, elevates him into a preacher of righteousness. And if he owns the rightness of his own punishment in honest confession of sin, what a wonderful testimony he bears to Christ! “This man hath done nothing amiss.” It was just as if he had known Christ all his life. He had a divine perception of His character; and so with the Christian now. Have you such jealousy about the spotlessness and glory of Christ, that you cannot help crying out when you hear Him slighted? He believed that He was the Lord, the Son of God, and so could answer with assurance for what He had been as a man. As completely a man as any other, the holy obedience of Christ was divine. “This man hath done nothing amiss.” What a response in the renewed heart to the delight of sinlessness! His eye glances, as it were, over the whole life of Christ; he could answer for Christ anywhere, because he has learned to know Himself.

Then he says, turning to Jesus, “Lord, remember me, when thou comest in thy kingdom.” As soon as he can get rid of what was sad, when he has done with his testimony to the other thief, his heart turns to Christ instinctively. How undistracted he was! Was he thinking of his pain? or of the people around the cross? As is always the case, where God's presence is realized, he was absorbed. In the extremity of helplessness, as to outward appearance, he hears the Shepherd's voice, and recognized Him as the Savior and King. He wants Christ to think of him. The judgment of men was that Christ was a malefactor. The weeping women saw not who He was. But no degradation of circumstances could hide the glory of His person who hung by his side. He owned Jesus as the Lord, and knows that His kingdom will certainly come. The other malefactor thought only, if he thought at all, of present deliverance; but this one saw the sufferings of Christ, and the glory that should follow. His mind was set, not on being free from bodily pain, but on the loving recognition of Christ in glory. He looks not to earth, nor nature, but to another kingdom, where death could not come. There was not a cloud, not a doubt, but the peaceful settled assurance that the Lord would come in His kingdom.

And the Lord gave him more than his faith asked. There was the answer of present peace. It was not only the kingdom by-and-by, but “Verily, I say unto thee, To-day shalt thou be with me in Paradise.” As if He said, You shall have the kingdom when it comes, but I am giving now soul-salvation; you are to be associated at once with Me in a way far better and more than the kingdom, blessed and true as it is. For indeed the work was accomplished on the cross, which could transport a soul into Paradise. If the Savior had taken the sinner's place, the sinner is by grace entitled to take the place of the Savior. The poor thief might know but little of Christ's work and its effect, but the Holy Spirit had fixed his heart on the person of Christ. The words of the Lord (ver. 43) imply the atonement, by virtue of which we are made fit to be His companions in the presence of God. The work of Christ is as perfect now for us, as then for him; it is as much accomplished for us as if we were already caught up into Paradise. How distinct this is from anything like progress of the soul to fit it for heaven! And how wonderful that such a soul should be a comfort to the Savior! He had come into the condemnation; yea, and wrath was on Him to the uttermost. And now the converted thief was a bright witness of perfect grace and eternal salvation through His blood.

Verses 44-49. The scene was closed which let in the light beyond through the portals of a heart now purged by faith, and the darkness proper to the hour took now its suited course—specially over Israel, it would seem; “and the sun was darkened, and the veil of the temple was rent in the midst.” Thus the way into the holiest was made manifest by the act which had its place in this darkness, and God in the grace of Christ's sacrifice shone forth upon the world. Darkness of judgment as it was to one, the light broke through, and access was opened within the veil. All was finished, and the Lord, with no hesitating voice but aloud, cried, “Father, into thy hands I commend my spirit.” This was not Jewish blessing, (for “the living, the living, he shall praise Thee"), but it was much higher; it was sonship, death overcome, and the occasion merely of presenting the spirit, safe, happy, confident, notwithstanding death, into the Father's care and presence. This is an immense principle, and, short of resurrection, of the highest possible importance. Death in the hands of Jesus —what a fact! The centurion, in the course of duty, struck at least in natural conscience, glorified God and owned a righteous man on the cross. The masses were troubled and went away, auguring no good. Those who knew Him, and the women from Galilee, were more nearly interested, but in fear stood afar off.

Verses 50-56. But the providence and operation of God, the righteous Judge, took measures for the body of the Holy One. If the more prominent witnesses were set aside, others feeble in the faith are found active and faithful in the post of danger, confession, and attachment to the Lord. How often the difficulties which frighten those force these forward! So was it with Joseph of Arimathea, for Jesus must be “with the rich in his death.” The women too, in true but ignorant affection, make useless preparation, awaiting the just Jewish time for a Lord who had passed far beyond their faith. The resurrection was soon to usher in the dawn of a bright morrow: for the honor of the grave, like the intentions of the women from Galilee, was of a Jewish character, and all this was now closed in death.

CHAPTER 24.

What now occupies our Evangelist is the Risen Man again with His disciples and the testimony to the world founded on the resurrection—this new truth and power above all the principles of natural life. The door of the cross is shut on all that man in the flesh is, and the new thing is introduced in this risen Christ. Resurrection is an entirely new condition; but even the Jew could not have the sure mercies of David without it. Man, lawless and under law, has had the sentence of death pronounced on him. He may pride himself on his natural powers, but he is without God. He has rejected the One who came to him, a man in perfect divine grace, and in so doing has fully shown what he is. Therefore says the Lord, “Now is the judgment of this world.”

An entirely new ground appears, and this is here brought out in Christ Himself. Our bodies are still the same, but the life, character, motive, means, end are altogether new in the Christian. “Old things are passed away, and all things are become new.” The women, pre-occupied with their own thoughts and affections, come with their spices to anoint the dead body of Jesus, while He was already living in the perfume of His work and offering before God, having effected all which placed man anew before God the Father, the last Adam in living acceptance. Then they were thrown into an unlooked-for difficulty at first, for they did not find the Lord's body. Neither did they know He was risen. They understood not that there was neither judgment nor sin remaining. There may be real and great love to Jesus without understanding this. But soon the question was put which involved the answer to all. “Why seek ye the living One among the dead?” These women, faithful if ignorant, were not forgotten of the Lord; and He whose ways are grace has preserved their memorial and their early seeking of the Lord, thence to bear the message to the apostles themselves. But to them they were as idle tales. Peter's heart, broken and contrite, was the more affected by what he heard, and he ran to the sepulcher, and having seen the linen clothes laid aside there, went away wondering. Surely it was a marvelous secret, baffling and rising above all human thought! (vers. 1-12).

Luke's statements of circumstances are always general. In John we have more details, especially developing Mary Magdalene's devoted affection to His person, but showing also how little she as yet knew of the power of God in resurrection.

Verses 13-27. The touchingness of this interview with the Lord on the journey to Emmaus need not be spoken of. How the Lord draws out all their thoughts! But He is here altogether as a man, and presenting the truth they speak Jewishly. How naturally their minds rested always in the same circle! He was a prophet, and they hoped He might redeem Israel. The fact of the resurrection occupied their attention, but it had no link with the counsels of God. They were astonished, and, like others before them, there they rested. Christ takes up quite other ground, though it was only in the way of intelligence and not yet the power of the Holy Ghost. “O fools,” says He, “and slow of heart to believe all that the prophets have written.” These He expounds, and opens their understanding to them; for though viewed completely as man, He operates divinely and spiritually on their mind. “Ought not,” said He —was it not the counsel of God plainly revealed in His word? What He presses is the mind of God in the scriptures relative to the Christ. This was an immense step; it took them out of their egotism and the egoistical character of Judaism. Their thought was of the redemption of Israel by power. They had no idea of a new and heavenly life, though of course they had it. Even as to the Christ, death must come in if God were to be vindicated and man really blessed, and so Moses and all the prophets had taught. “Ought not Christ to have suffered these things and to enter into his glory?” —not set up His kingdom down here, but “enter into his glory.”

Verses 28-35. Then we have a most graphic account of the scene at Emmaus. “He made as though he would have gone further.” Why should He, to their eye “a stranger,” intrude? “But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And it came to pass as he sat at meat with them, he took bread, and blessed, and brake, and gave to them. And their eyes were opened, and they knew him, and he vanished out of their sight.”

This was not celebrating the Lord's supper with them; yet was it taking up that part of it—the act of breaking the bread—which was the sign of His death. He was not now merely as the living Bread that came down from heaven, but as He had said, “this is my flesh which I will give for the life of the world” —not which I will take, but give. He did take flesh, of course, in order to give it; but it was His death that became the life of the world. For Jew or Gentile there was no other way. The condition of man was such that he could be quickened only in connection with the cross. All that was in man, as a child of Adam, was under sentence of death and judgment. Christ, by grace, entered into the place of man—came where I am, that I might be on equal terms with Him, as far as acceptance with God; His broken body shows me that I have got that which brings me to God. A dead sinner can find life and divine favor only in a dead Christ. So the Lord had taught in John 6. To eat His flesh and drink His blood must be in order to have life.

It was not any longer a question of His bodily presence merely as incarnate. Redemption was absolutely necessary, and faith in it. Christ is to be fed upon, not alone as a living Messiah, nor only as One alive again for evermore in resurrection; but, besides that, as He who died, His body broken and blood shed in atonement. Thus it was the Lord was known to the disciples at Emmaus, though it was not the Lord's Supper. Their hearts had been opened by what encouraged them in connecting the truth of God with the facts of human unbelief and Christ's rejection, and thus turning the cause of their despair into joy and peace by the sight of the counsels of God in it. But His actual revelation was by the affecting circumstance of personal association in the breaking of bread. It was Himself who broke the bread. There could be no mistake. He was gone in a moment— “vanished out of their sight.” But His object was gained. They had life through His death.

And He was risen. The body was a spiritual body, and had flesh and bones, which a spirit has not. He had shown them not only the fact, but its necessity. Why does He not say, “did,” but “must rise from the dead?” Because all the sentence must be passed on the first Adam. All that I have now is in the last Adam: I am not only quickened, but quickened together with Christ, having all trespasses forgiven. Christ, by His death, put them away for all who believe, and for such, all that belonged to the first Adam is clean gone. This is power over the principle of sin, which as a fact is still within us. And hence the apostle bids the believers reckon themselves dead to sin. In the power of the Holy Ghost, giving me the consciousness of new life in Christ, I am to mortify my members here below, because I have to apply the death of Christ to my old nature. The monkish principle tries to kill sin in order to get life, but the apostle shows that we must have life by faith in Christ in order to treat sin as a dead thing (Rom. 6; 7; 8).

The holding of the disciples' eye was of importance. To have recognized Jesus would have been in their state to have satisfied their thoughts. The Lord, on the other hand, engaging their hearts by all God said of Him, furnished them with scriptural intelligence; and then in the act of intimate friendship, which recalled the great truth of His death, brought to mind His great deliverance. “We walk by faith, not by sight.” Filled with the concentrating event which began a new world, they hastened back to Jerusalem, where the eleven and others were occupied. “The Lord,” said the latter, “is risen indeed, and hath appeared to Simon.” Then the two told the tale of their wondrous journey, and still more wondrous recognition of Jesus in breaking of bread. The Lord was proving that there should be independent witnesses.

Verses 36-53. Thus their hearts were prepared. Yet in the fact of this new thing, “the beginning, the firstborn from the dead,” there was that to which earthly hearts could ill assort themselves. The Lord presents Himself as the very same man, all through and in every way. In His intercourse with the two, it had been just the same; all was human, though what no man ever was, and what none but God could be, was shown in and through it. Here also His hands, His feet, His previous wounds are presented. He takes of fish and of an honeycomb, and eats before them. Two sentiments had overpowering possession of the disciples —joy to see Himself again, and astonishment. The Lord presents the truth of resurrection, not as a doctrine, but in living reality, thus restoring their souls and making them know Him most familiarly, risen indeed, but yet a man properly and truly. “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms concerning me. Then opened he their understanding, that they might understand the scriptures.”

This showed the standing before God in justification of life and liberty. But another thing was wanted before men—power. This is not the question before God, where the Christian stands as Christ stands, “accepted in the beloved.” But the testimony of the Christian here below, whether preaching or anything else, needs power to be given. This power was promised to the disciples, but even yet they must wait for it. We must not confound service of any kind with standing. The power of the Spirit is requisite to live before men—power over and above the new birth, and distinct from spiritual understanding. This last is needed to give us the apprehension of our standing in Christ; and when He opens our understandings to understand the scriptures, it does not puff up. It is a revelation of Himself and leads to communion with Him. Yet the other want still remains. Even this knowledge is not necessarily power. The testimony and purpose of God in the word has to be fulfilled.

The great truth of a suffering and risen Christ reaches out to the Gentiles. In Matthew His association with the Jewish remnant is taken up. Consequently He meets them in Galilee after, as before, His resurrection; and thence flows the commission to go and disciple all the Gentiles. But all this is dropped in Luke. Jerusalem, Emmaus, and Bethany, above all, are prominent; for thence He ascends to heaven, where He has to do with poor sinners. The testimony was to begin at Jerusalem expressly: the riches of His grace must be shown first where there was the deepest guilt. The cross broke this link with the Jews as a Jewish Messiah, but opened the door of repentance and remission of sins, to the Jew first and also to the Gentile. “And ye are witnesses.” Here came in the need of power. “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” This all-important index of Christ's exaltation could only be obtained for man by the reception of Jesus in heaven when redemption was effected. The Holy Ghost had ever acted in creation, in providence, in revelation, in regeneration, and in every good thing, but He had never been given before. It hung on the glory of Jesus: to this the Holy Ghost could become a servant in man; for it was the divine counsel and the perfection of love.

Meanwhile, before this endowment, they returned with great joy to the city which their Lord had left. Their hearts were filled with the influence of the great fact, that their Master was glorified, though it was still associated with Jewish thoughts. And these two elements reproduce themselves in the Acts of the Apostles, particularly in the earlier part.

J. N. D.

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• Luke 5, Notes on

• Luke 6, Notes on

• Luke 7, Notes on

• Luke 8, Notes on

• Luke 8, Notes on

• Luke 9, Notes on

• Luke 9, Notes on

• Luke 9, Notes on

• Luke 10, Notes on

• Luke 10, Notes on

• Luke 11, Notes on

• Luke 12, Notes on

• Luke 13, Notes on

• Luke 14, Notes on

• Luke 15-16, Notes on

• Luke 17, Notes on

• Luke 18, Notes on

• Luke 20-22, Notes on

• Luke 23, Notes on

• Luke 11:5-13, Notes on

 

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