MINI-THREAD: Strands of Salvation in the Synoptics.
Joseph isn’t the only beloved son to be given a multi-coloured coat in Scripture.
Jesus is given one too, though by the Roman soldiers.
In Matthew, it’s scarlet (kokkinos).
In Mark, it’s purple (porphyra).
Joseph isn’t the only beloved son to be given a multi-coloured coat in Scripture.
Jesus is given one too, though by the Roman soldiers.
In Matthew, it’s scarlet (kokkinos).
In Mark, it’s purple (porphyra).
And, in Luke, it’s resplendent (lampros), like the linen of the saints (Rev. 19).
In each Synoptic, the colour of Jesus’ robe answers to the way Jesus’ life is framed.
In each Synoptic, the colour of Jesus’ robe answers to the way Jesus’ life is framed.
Mark introduces us to Jesus as Israel’s king--the one whom messengers run before, crying, ‘Prepare the way of the Lord!’.
For Mark, then, Jesus is clothed in purple,
For Mark, then, Jesus is clothed in purple,
the colour of royalty--the colour of the kings of Midian (Judg. 8),
of Solomon’s chariot (Sngs. 3),
of Daniel’s royal robe (Dan. 5).
of Solomon’s chariot (Sngs. 3),
of Daniel’s royal robe (Dan. 5).
For Matthew, however, Jesus is not clothed in purple, but in scarlet.
Jesus emerges from a genealogy tainted with the colour of sin and of its remedy (cp. Matt. 1, Isa. 1):
first we have Judah, the one destined to wash his garments in the blood of grapes (Gen. 49),
Jesus emerges from a genealogy tainted with the colour of sin and of its remedy (cp. Matt. 1, Isa. 1):
first we have Judah, the one destined to wash his garments in the blood of grapes (Gen. 49),
then we have Tamar, who ties a scarlet thread around her chosen son’s hand,
and finally we have Rahab, saved by a scarlet thread.
and finally we have Rahab, saved by a scarlet thread.
These strands of sin and salvation reach their climax in the true Son of Judah:
the one who is clothed in scarlet as he prepares to bear his people’s sins (cp. 1.21), and whose resurrection is proclaimed by one whose clothes are ‘white as snow’.
the one who is clothed in scarlet as he prepares to bear his people’s sins (cp. 1.21), and whose resurrection is proclaimed by one whose clothes are ‘white as snow’.
Luke is different again.
Luke doesn’t open his gospel with an account of the sin-stained history of Judah’s line,
nor does he open it with a royal fanfare.
Instead, Luke talks to us about innocence and righteousness:
Luke doesn’t open his gospel with an account of the sin-stained history of Judah’s line,
nor does he open it with a royal fanfare.
Instead, Luke talks to us about innocence and righteousness:
about a blameless couple from the line of Aaron,
a virgin overshadowed by the Holy Spirit (to bear the holy Son of God),
and a genealogy which connects Jesus with the innocence of Adam.
a virgin overshadowed by the Holy Spirit (to bear the holy Son of God),
and a genealogy which connects Jesus with the innocence of Adam.
For Luke, then, Jesus begins his ministry at the priestly age of thirty,
and, as he goes to the cross, he is arrayed in a resplendent robe, like the white linen of the saints.
and, as he goes to the cross, he is arrayed in a resplendent robe, like the white linen of the saints.
And so, in the Synoptics, as he fills up the many aspects of Joseph’s life, Jesus wears a coat of many colours.
Like Joseph, he was destined to rule over his brethren,
yet he first had to suffer because of their sin.
yet he first had to suffer because of their sin.
True, raised up from the pit and honoured among the Gentiles, Jesus is not currently recognised by the twelve tribes of Israel,
yet the day will come when he will be, and I pray it might be soon.
yet the day will come when he will be, and I pray it might be soon.
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