The Man With the New Garment
Henry F. Klassen
Table of Contents
The Man With the New Garment - 1 Kings 11:29-32
(To better understand and to appreciate the following pages, please carefully read 1 Kings, chapters 11, 12, and 13).
There are many coats and garments in Scripture which have a symbolic meaning. In Gen. 3:21 we have the "coats of skins," in Gen. 37:3 a "coat of many colors," in 1 Sam. 2:18 a "linen ephod," or priestly robe; in verse 19, a "little coat", in Matt. 22:11 a "wedding garment", in Luke 15:22 "the best robe," in Rev. 7:9 "white robes," in Rev. 19:8 "fine linen clean and white." In John 19:23 we have the "coat without seam, woven from the top throughout" a symbol of the spotless holy life of the Lord Jesus here on earth. In our chapter we have a "New Garment." All these coats and garments have a symbolic meaning which is most interesting, but we shall confine ourselves to the New Garment in two aspects: as the "New Garment," and the "New Garment Rent.”
As the New Garment it is connected with Ahijah and it represents the kingdom of Solomon in all its glory and beauty. As the New Garment-Rent, it is associated with Jeroboam, to whom ten pieces of the garment were given, and thus it represents the Kingdom divided. The very name Jeroboam means, "divider.”
Though we realize that the man in the new garment does not symbolize the church, but rather the Kingdom of Israel, yet since the moral ways of God do not change with dispensations, there is an analogy between the history of Israel and the history of the church. The moral characteristics of failure are similar and the principles of recovery and blessing correspond. Therefore we feel at liberty to use this man in that symbolic garment to illustrate the church and particularly that section known as Brethren, to whom the precious truth of the church was so gloriously made known in the 19th century. I think there is a striking parallel between the two.
It is not without significance that it was a new garment, which would indicate a new or fresh beginning and beauty. But even more interesting is the man who wore that new garment: he lived in Shiloh (1 Kings 14:2), the original center and place of worship for Israel. (Judg. 21:19, 1 Sam. 1:3)
He was known as "the Shilonite." No doubt he had merited that name through his faithfulness to that place—he had clad himself with a new garment. Even though this Shilonite does primarily represent the Kingdom as we have stated above, may he for us illustrate those Brethren in their beginning and spiritual freshness, love and zeal for the new-found truth, and faithfulness to the Lord. They had indeed found the long-lost center—Shiloh, and, like Ahijah, were dwelling there; they were Shilonites, and had clad themselves with a new garment. It was something new to all, though in fact it was only a recovery of the old, and a returning to the expression of the truth of the one body and the "heavenly calling": an expression of the "heavenly things," of which Shiloh with the tabernacle was only a shadow. (Heb. 8:5)
But along comes Jeroboam, the divider, and enters into the picture, becoming part of it, and what a change occurred! One of the first things we read of him is, "He lifted up his hand against the King," because he was repairing the breaches in the City of David his father. (1 Kings 11:26-27) Jeroboam did not believe in closing up the breaches; he wanted the City of David wide open for everybody. Yet he appeared to have been a very useful man. He is said to have been a "mighty man of valor, and industrious." 11:28. He reminds us of some of the outstanding gifts among the early brethren, who desired a broader path and more popularity. The next thing therefore that we read of Jeroboam seems to be symbolic and characteristic of him. He "went out of Jerusalem," leaving the true and only center and place of worship for Israel. We have other departures from Jerusalem in Scripture which have a symbolic meaning.
In Luke 10:30, "A certain man went down from Jerusalem to Jericho and fell among thieves." In the same gospel, chapter 24, two went to Emmaus "from Jerusalem.”
Do we not have to admit with sorrow that many of those dear saints with all the bright light the Lord had given them soon began to turn away from that which answers to Jerusalem—the true and only center the Lord had shown them and to which He was gathering them. They, like Jeroboam, were going from Jerusalem. Or like the nations after the flood, according to Gen. 11, who "journeyed from the east," from the sunrise, the only source of light, leaving the mountains of Ararat which means high places or heavenly places (Eph. 2:6), exchanging the rugged mountains for a plain in the Land of Shinar and dwelling there; so these Brethren were following the course of least resistance, both in doctrine and in practice to make their path easier.
Then we read: "The prophet Ahijah, the Shilonite, found him (Jeroboam) in the way." This suggests a lost condition and error. He was wandering in the way, which usually is the first and natural result of leaving Jerusalem, figuratively speaking. We don't need to search the history of the Brethren very far before we find such conditions amongst those once so highly favored and happy people. But thanks be to our gracious and faithful Lord, Who, like in Jeroboam's day, had his Ahijah, or Ahijahs who had spiritual discernment (see 1 Kings 13:1-8) and who found the erring ones wandering in he way, and were able to blow the silver trumpets as a solemn warning against the enemy and threatening danger (Num. 10:9).
What a figure in the sight of God and before man Ahijah represents in his new garment! He again brings before us those Brethren in the days of their "youth and the love of their espousals" in the language of Jer. 2:2. At that time, "the number of the disciples was multiplied," (Acts 6:1) and they were blessed with all that precious truth presented in all its freshness and in the power of the Holy Spirit by the most educated and gifted teachers—Hebrew and Greek scholars. No doubt it could have been said of them: "in everything ye are enriched by him, in all utterances and in all knowledge, so that ye come behind in no gift." But maybe we could also have heard some of them say: "I am rich and increased with goods and have need of nothing.”
But the Lord God of Israel, Who is a Jealous God, was watching the man in the new garment (Israel) and had been warning Solomon to win his heart and to exercise his conscience. He not only had His heart in Jerusalem, but also His eyes (1 Kings 9:3). Long before this we read that the Lord was angry with Solomon. He also had his watchful eyes upon these Brethren on whom He had showered more blessings than perhaps on any other saints. So when the right moment had come Ahijah met Jeroboam in the field. Then we read: "Ahijah caught the new garment that was on him and rent it in twelve pieces." Alas, that new garment! The Shilonite's beauty was gone. Remember, it was not Jeroboam who rent the garment, but the man of God. It really was the One Who had said to Solomon: "I will surely rend the Kingdom from thee." It was the same One Who "scattered the people abroad from thence upon the face of all the earth" (Gen. 11). Haw solemn!
Of course, this refers primarily to the division of the Kingdom of Israel, but does not this symbolic act illustrate the divided state of those once so happy Brethren; that company of dear saints, which at one time, though only a short season, was a living example of Christian simplicity, unity, love, devotedness and faithfulness to the Lord; those who at one time attracted the admiration and praise of many in Christendom. But what are they now? The new garment is rent in pieces and the Shilonite stands stripped of his beauty and dignity. "And from the daughter of Zion all her beauty is departed" (Lam. 1:6); so from these dear saints—and what language or words can express and describe the grief and heartache, the damage, the mocking, the ridicule and confusion their ever-increasing divisions have caused and are still causing!
How far are such conditions from 1 Cor. 1:10: "Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." This statement leaves no room for independent assemblies. And these words were written to "all in every place that call upon the name of Jesus Christ our Lord, both their's and ours.”
The dying wife of Phinehas expresses the judgment that has come upon these saints most eloquently in one word—"Ichabod"—which means, "The glory is departed from Israel" (1 Sam. 4:21). Surely, "Ichabod" can be written over these Brethren in indelible letters. Their glory is departed. Would that we felt it more, mourning over it.
But was that the end of the story for Israel? A thousand times no! Nor is it the end for the Brethren. God had planned it all before-hand. He is not acting according to some afterthoughts or haphazardly. So v. 31 tells us that the Lord was going to turn the ten tribes, represented by the ten pieces of the garment, over to Jeroboam the divider. He is therefore a representative of divisions and everything that goes with divisions.
Now the practical question is, "What shall we do about these conditions as far as they concern us?" Many plans have been made. Shall we try to bring all, or some of these divisions together again? Come to an understanding? Decide to agree or to disagree and call it reconciliation and then forget about it? That would sound very plausible and is what many are shouting today. That was Rehoboam's first thought. He tried "to bring the Kingdom again to Rehoboam." Notice, it does not say to the "house of David." But what did the Lord say? "Return every man to his own house, for this thing is from me." Later individuals such as "set their hearts to seek the Lord God of Israel came to Jerusalem" (2 Chron. 11:13-17). That is the only method for restoration known to scripture—an individual returning.
Again we ask, "What shall we do?" Shall we take our part with Jeroboam, recognize all the divisions, whether few or many, and choose according to taste and convenience, either in Bethel or in Dan (1 Kings 12:29) whichever suits best or is the nearest? Answer that question for yourself in the light of the Word of God (Rom. 16:17; 1 Cor. 1:10; 3:3-4). Or shall we ignore all the divisions to avoid trouble and make the best of it for not much can be done anyway? Are we like "children, tossed to and fro, and carried about with every wind of doctrine"? (Eph. 4:14). That is the stand many saints and groups of Christians are taking, saying, "we can't help it." But that again is taking our place with Jeroboam the divider and denying the unity of the body of Christ.
Are we adrift like a ship without a rudder or compass? Shall we, because of failure and ruin, abandon principles and give up the truth? To do this would be the greatest failure of all. In Elijah's days the failure was as great as it could be, but he still built the altar of twelve stones, "according to the number of the tribes of the sons of Jacob to whom the word of the Lord came, saying, Israel shall be thy name" (1 Kings 18:31). Daniel still had his windows open toward Jerusalem when he prayed, even though Jerusalem lay in ashes. (Dan. 6:10)
We have already seen what the Lord was going to do with the ten pieces of the rent garment, but before we decide what to do, or give up, we would like to find out what the Lord has purposed for the one piece of the garment (the tribe of Judah) which Jeroboam did not get. In v. 31 we did read these words, "I will rend the Kingdom out of the hands of Solomon and will give ten tribes to thee" (Jeroboam). Then follows the information we are looking for: "But he (Rehoboam) shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel." Then we read in v. 36: "And unto his son will I give one tribe that David my servant may have a light always before me in Jerusalem the city which I have chosen me to put my name there." Here we have the glorious purpose of that one tribe in Jerusalem. Notice carefully the words: "David my servant," "a light," "always," before me," "in Jerusalem, the city which I have chosen me to put my name there." These words tell us in unmistakable language what the Lord was going to do with the one tribe, Judah. It was going to remain right where it always had been and where it belonged. If people talk about the original ground, here it is. And there was no division nor confusion in that place. If you had asked a Jew somewhere in Palestine whether he thought that Jerusalem was the only place that God owned, would it have confused him„ not knowing what to answer? What a question!
Well, there was that one tribe in Jerusalem. But one tribe only would not be a competent testimony, so divine wisdom added the tribe of Benjamin. In chapter 12, v. 24, the Lord addresses and speaks to those whom He owned as His Testimony in Jerusalem. It was first, "unto Rehoboam the son of Solomon, King of Judah," second, "to all the house of Judah," third, to "Benjamin," and fourth, "to the remnant of the people." What a small portion out of twelve tribes this was. And the third tribe was not even full—it was only a "remnant." This vividly brings before us the "twos or threes" of Matt. 18:20—an expression of weakness, yet a perfect illustration and representation of God's only center on earth. They still marked the place.
But here we would like to make one point very clear. We often hear questions like, "Do you think you are the only people that are right?" Or, "are you better than anybody else?" "These two tribes and that remnant" were not in Jerusalem because they were better than the ten tribes. Rather the opposite was the case, and that for three reasons at least: First, it was in the very city of Jerusalem where the idolatry began through Solomon. (Read again carefully 1 Kings 11:1-11.) Secondly, Rehoboam in Jerusalem gave much occasion for the division when he willfully forsook the counsel of the old men and accepted the advice of the young men and "answered the people roughly." How often among Brethren has Rehoboam's hardness characterized specially those who strictly took their stand in separation, when in all sincerity and in good faith they disciplined the evildoers with Rehoboam's "scorpions" instead of with "Solomon's whips" (1 Kings 12:14). They made many grave mistakes, to say the least, but shall we, because of their failure, leave Jerusalem, figuratively speaking? That is what many have done in the past and others are continuing—making more new divisions.
To show further that those few tribes in Jerusalem were no better than the ten tribes in Samaria, we only need to read 1 Kings 14:22 "and Judah did evil in the sight of the Lord, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done.”
On what ground then were these two tribes in Jerusalem? Five times in our chapter do we read the words, "for David's sake." They were there on the merits of another. That was the only ground for them and it is the only ground for us, and not because any today are better than others and more worthy of that worthy place. Let us therefore forever abandon the thought that the significance and value lies in a special group of better people. Never! It is in one Man, the true David, who alone is owned in that place. They are not there as an example of man's faithfulness and goodness, but as a monument to the sovereign love and grace of God. That makes the place safe for them. Nor let us, to excuse ourselves, say, "Well, there is failure everywhere and so it does not make much difference where we are." The remark that there is much failure everywhere is as true as it is sad but it is out of place here.
However, there was a true center in the right place for Israel in spite of failure on their part, and there is still on earth an expression of the true center and of the unity of the body of Christ, small and feeble as it may be, and there always will be, "till he come." With that unworthy company we would like to be identified.
That brings us to the last, but apparently the most difficult question, at least in the minds of the people: "Where is this place and how can it be found?”
To answer this question let me first say that no one today can give you the name of the street and the house number of that place, for it is not a geographical location, a certain hall or room. We have no such place in this dispensation. That belonged to Israel, the earthly people. Nowhere in Scripture do we find an address of the upper room (Luke 22:7-13).
Again, this place is not, and cannot be, where they recognize more than one center or divisions like Jeroboam did. That is just where all the confusion amongst God's people comes in. Continually we hear the question, "Which, amongst the many places, is the best or the right one?" They compare the many groups and churches (so called) with each other and then try to make their choice; like an old brother, a recognized teacher of the Word, wrote an inquirer: "Seek out a company of the 'twos and threes' for your choice." That is just what Solomon did with the high places. He chose "the great" high place (1 Kings 3:4). But as long as this is a matter of your choice, let me assure you, there will be an unsettled state, unhappiness and confusion in your mind. Yea, it is more serious than that. To recognize a plurality in this respect is idolatry in principle (1 Cor. 8:5-6; Deut. 12:2). For gentiles many places require many gods and for saints a divided Christ (1 Cor. 1:13; Ex. 12:46) which is a sin against the Person of Christ.
But as soon as we are ready to turn our eyes away from all the confusion of the many places and willing, like Peter and John, to ask, "Where wilt thou that we prepare?" the answer is there and the way is bound to become clear.
I am sure we all have often with wonder noticed the peculiar way in which the Lord Jesus instructed the disciples how to find the place for the passover. How simple it was, yet precise and with all the many details. This can not be a mere coincidence, but there must be a symbolic meaning in it and a lesson for us. First we notice three consecutive steps as it were: the city, the house and the guestchamber. The disciples well knew the road to the city, but not where the house was. The Lord gave Ananias the name of the street where to find Saul (Acts 9:11), but He gave Peter and John something better and safer than an address to find the house—a guide. It was "a man bearing a pitcher of water." This man can represent none other than the Holy Spirit and the pitcher of water the Word of God (John 3:5; Eph. 5:26), and the two cannot be separated. The disciples only had to follow the man and that brought them into the house. (We all know what the house symbolizes—it is the church, and here in its local aspect.)
However, in the house they were not yet in the place where they could "make ready for the passover." That would have spoiled the figure and the lesson for us, for the house has become "a great house," it is in disorder, full of divisions and confusion (2 Tim. 2:20) and no place for a testimony to the unity of the body of Christ. Of course, many dear saints stop there and are quite content with conditions in the house, not at all realizing what is due to the Lord and for His glory. That perhaps is the reason why they are never clear as to separation and their place. In fact, they say it is impossible to be sure of the ground, which is true as far as the house is concerned.
Though in the house, Peter and John, being ignorant and dependent (blessed ignorance and happy dependence) had to inquire about the room in the house. This room was known by a special name: "guestchamber." And how sweet, yet with authority, was their inquiry, addressed to the "goodman of the house.": "The Master saith unto thee, where is the guestchamber?" The man with the pitcher of water had safely and carefully guided them into the house, but the "good-man of the house" himself had to "show" them the room. Yes, he "showed" them the room so that they could see it. Then follows a most interesting and important description of the guest-chamber. It had three marks, three characteristics to qualify it for the purpose. It was large, though we are not told how large, but there is room for all the believers. This fact will appeal to us all, but the very next thing we are told is that it was an "upper room." All the saints are welcome there, but they have to be willing to climb the stairway of separation in order to get there. This room is on a higher plane than the ordinary way of those who "walk as men" like the carnal Corinthians did (1 Cor. 3:1-4), or where even the natural man can feel at home. Once more, it was a furnished room. Peter and John did not have to do any planning or arranging, and no organizing on our part is necessary; it is furnished. And to show that the instructions had been correct, true and complete, it is added, "They went and found as he had said unto them." May these words encourage someone who is still not clear as to his path and position.
Since the "great house" is in disorder, beyond repair and reform, what grace and what a privilege that there still is a "guestchamber" in the house where the world is shut out and the saints can be shut in in sweet communion with the Lord while they are waiting for Him in the guestchamber until the morning and then pass on to exchange the "guestchamber" here below for the "mansions" above (John 14:2).
But in closing we ask, does our "guestchamber" correspond with that of old? Does it have the three marks of qualification and identification? Is it large enough to enclose all the saints within its four walls? If not, it is sectarian after all. On the other hand, is it an upper room and thoroughly separated far above the common ways of Christendom? And is it divinely and completely furnished? Or do we find in it all manner of human arrangements after traditions and customs of men? Can we really say to inquirers, "Come and see"? (John 1:39-46). And if they come, will they see where He dwells and abide with Him? Or will they see "Brethren" instead of Him and turn away disappointed, never to come back?
Our last desire and earnest prayer is that these few lines might help some dear saint to find this unnamed and mysterious room—"the guest-chamber." Only the "Goodman of the house" can show it to him.
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