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Introduction
The theme of linen is found in twenty three books. In the New Testament
it is mainly in John’s gospel and the Revelation, and in the Old
Testament, Exodus and Ezekiel. The first mention is when Joseph was
arrayed in fine linen (Gen. 41:42) and the final mention is when the
armies, which follow the Lord, are “clothed in fine linen, clean and
white” (Rev. 19:14). Throughout the 23 books it is referred to in the
following ways:
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1)
2)
3)
4)
5)
6)
7) |
Linen
Fine linen
Clean linen
Fine twined linen
White linen
Fine linen clean and white1
Fine linen and white and clean |
Ex. 28:42
Gen. 41:42
Matt. 27:59
Ex. 26:1
2 Chron. 5:12; Rev. 15:6
Rev. 19:8
Rev. 19:14 |
Used 34 times on its own
Used in 31 verses
Only occurrence
Used in 20 verses
The only references
Only occurrence
Only occurrence.
Note: These last two are reversed in description. |
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The first observation is that when the color is not mentioned, it
is spoken of in five ways: |
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1)
2)
3)
4)
5) |
Linen
Fine
linen
Fine
twined linen
Clean linen
White linen |
Since God never uses different words for the sake of variation, then
there must be a reason for the expanded expressions “fine linen”; ”fine
twinned linen” ;“ clean linen”; and “white linen”.
However, we are never specifically told that which “linen” symbolizes,
but are left in no doubt about the “fine linen”. The Holy Spirit
interprets it for us in the words: “Fine linen clean and white,
FOR the fine linen is the righteousness of the saints” (Rev.
19:8).
Linen As It Relates To The Believer
This leads to the question: “When John wrote Revelation 19:8, was the
Holy Spirit speaking of the righteousness we receive from God through
Christ without personal merit (Rom. 3:22; 9:20), or the righteous
activities done by saints after salvation”? (1 Tim. 6:11; 2 Tim. 2:22).
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At the Judgment Seat (Rom.14:10) saints will be given various rewards.
They are crowns, clothing and commendation. In Rev. 19:8 we are given a
glimpse of the saints after the Judgment Seat, clothed as they had
lived. The righteousness of which John speaks is better translated
“righteousnesses” (plural), that is “the righteous acts of the saints “
(ASV, NKJV, Webster's, Youngs Literal Translation). |
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1)
2)
3)
4) |
It
is the righteous activities done by individual because of
salvation, the righteousness which is of God (Phil. 3:9)
It
is the works of faith performed after salvation and the direct result of
it. (Rom. 14:23)
It
is the character of the Lord being manifested in the believer. (Heb
1:9; 1 Jn. 2:29)
It
is the fruit of the Vine and the result of abiding in Christ. (Jn. 15:2
& 4) |
The righteousness we receive from Christ was foreshadowed in the Old
Testament by the priests: “Let thy priests be clothed with
righteousness” ( Psa. 132:9).
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When man speaks of clothing it can: |
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1)
2)
3) |
Indicate rank as a general in the armed forces
Indicate an honoring due to some exploit as the order of the garter
Indicate position as a crown for the queen |
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When God uses clothes to symbolize man’s moral condition and
helplessness. |
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1)
2)
3) |
“But
we are all as an unclean thing, and all our righteousnesses are as
filthy rags.” (Isa. 64:6)
“I
will greatly rejoice in the LORD, my soul shall be joyful in my God; for
he hath clothed me with the garments of salvation.” (Isa. 61:10)
“And
to her was granted that she should be arrayed in fine linen, clean and
white: for the fine linen is the righteousness of saints.” (Rev. 19:8) |
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Linen As It Relates To Christ
When it is symbolizing the Lord, linen refers to the righteous character
of the Lord as manifested by His moral perfections. Not one
individual could accuse Him of a single failure (Jn. 8:46). Despite
Satan’s acute observation and man’s accusations, not a charge could be
brought against Him (Lk. 23:4; Jn. 19:4, 6). For approximately 12,000
days He lived untarnished and untainted from the world around Him, never
becoming insensitive to sin. The sacred never became common, neither
did He ever become immune to man’s blasphemy. He never had a heart that
was stoney, hard or deceitful (Ezek. 11:19; Job. 41:24; Jer. 17:9). His
character
was pure (Psa. 24:4). Out of His heart flowed perfection and purity.
This is what the linen symbolizes.
White Linen
Normally, when one speaks
of the linen cloth of the tabernacle or the linen clothes of the
priests, it is taken for granted that it was white! It will be said, or
written, that the Tabernacle, vail and door were all fine linen
consisting of four colours, blue, purple, scarlet and white. We are
told it was: “blue, purple and scarlet” (Ex. 25:4; 26:1; 26:31) but,
nowhere are we told it was white! The word “white” is only found once
in all of Exodus, and it has to do with the manna (Ex. 16:31).
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There are four verses, of which I am aware, which signify that linen was
white: |
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1)
2)
3)
4) |
“Also the Levites [which were] the singers, all of them of Asaph, of
Heman, of Jeduthun, with their sons and their brethren, [being]
arrayed in white linen, having cymbals and psalteries and harps,
stood at the east end of the altar, and with them an hundred and twenty
priests sounding with trumpets:” (2 Chron. 5:12)
“And
the seven angels came out of the temple, having the seven plagues,
clothed in pure and white linen, and having their breasts girded with
golden girdles.” (Rev. 15:6)
“And
to her was granted that she should be arrayed in fine linen, clean and
white: for the fine linen is the righteousness of saints.” (Rev. 19:8)
“And
the armies [which were] in heaven followed him upon white horses,
clothed in fine linen, white and clean.” (Rev. 19:14) |
Linen
In the Scriptures, God informs us of certain
individuals who wore linen. For some it was little other than a
distinguishing garment,⃰
but God used it for deeper truths. When we pursue God’s record of those
who wore linen, it is observed they were:
⃰
When Mordecai went out from the king he was garbed in: “royal
apparel of blue and white, and a great crown of gold on his
head, and with a garment of fine linen and purple” (Est. 8:15).
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1) |
People in influential governmental positions: |
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a)
Joseph (Gen. 41:42)
b)
David (2 Sam. 6:14; 1 Chron. 15:27)
c)
Mordecai (Est. 8:15) |
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|
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2) |
Those in influential religious positions: |
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a) The
High Priest on the Day of Atonement (Lev. 16:4)
b) The
priests (Ex. 39:27-29, 41; 1 Sam. 22:18)
c) The
Levites who were the sons of Asaph (2 Chron. 5:12)
d)
Jeremiah (Jer. 13:1) |
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3) |
At
times it was worn by heavenly messengers and thereby took on a greater
solemnity indicating the purity needed to: |
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|
a)
Execute judgment (Ezek. 9:2, 7, 11; 10:2, 6, 7)
b)
Pronounce judgment (Dan. 10:5; 12:6, 7)
c)
Prefigure judgment (Jer. 13:1) |
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4) |
On
at least one occasion in the Old Testament, it is worn by the bride in
the day of her espousals as displaying the excellency of Divine
provision. (Ezek. 16:13) |
On a lower level, linen indicated a delegated position for the
fulfilling of a function or the manifestation of love. Therefore, on
this level, it will symbolically manifest the Lord in the position He
has been given by God, and with that position, obligations to be met as
in Lev.16:4 and Ezek. 9:2.
Fine Linen
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Fine linen has several avenues of thought: |
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1) |
It
reflects the activities of saints which were done in fellowship with
Christ. In Rev. 19:8 we are given a glimpse of the saints after the
Judgment Seat, clothed as they had lived. The righteousness of which
John speaks is better translated “righteousnesses” (plural), that is
“the righteous acts of the saints” (ASV, NKJV, Webster's, Youngs Literal
Translation). |
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a) It
is the righteous activities done by the
individual because of salvation, the righteousness which is of
God (Phil. 3:9).
b) It
is the works of faith performed after salvation and the direct result of
it. (Rom. 14:23)
c) It
is the character of the Lord being manifested in the believer. (Heb.
1:9; 1 Jn. 2:29)
d) It
is the fruit of the Vine and the result of abiding in Christ. (Jn.
15:2, 4) |
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2) |
By
the word “fine” it indicates superlatives, if put with other linen it is
superior. |
Since our theme is the linen and the Lord, the consideration will be the
combining of these two truths, that is, the superiority of the Lord’s
righteousness in comparison to others.
There are those in the scriptures who are spoken of as being just or
righteous. The following table shows such.
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By Whom |
The Individual |
Reference |
|
God |
•
Noah |
Gen. 7:1 |
|
The Lord |
•
Abel, and by inference, Zacharias |
Matt. 23:35 |
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By Man |
•
David was announced by such by Saul
•
David Abner and Amasa by David
•
Job pronounced himself as righteous
•
Pilate's wife spoke of the Lord as a just man
•
Pilate spoke of the Lord as a just person
•
Herod knew that John was a just man |
1 Sam. 24:17
1 Kgs. 2:32
Job 34:5
Matt. 27:19
Matt. 27:24
Mk. 6:20 |
|
The Holy Spirit |
•
Joseph being a just man
•
Simeon was just
•
Joseph of Arimathaea
•
Cornelius was a just man |
Matt. 1:19
Lk. 2:25
Lk. 23:50
Acts 10:22 |
The humans who made these assessments were doing so after looking on the
outward appearance, but when the assessment was by the Father, Holy
Spirit or Christ, they were looking on the inward man and a distinct
characteristic of the individual. Such individuals were outliving the
truth of that which linen symbolized.
The righteous character of the Lord was far superior to all other men.
Righteousness is more than one possessing a virtuous character, it is
the very essential character of God. To aid us in appreciating the
superlative righteousness of the Lord, one of the most beautiful
foreshadows is the clothing the High priest wore on the day of Atonement
recorded in Lev. 16. On that day the High Priest divested himself of
the garment of glory and beauty and put on four linen garments.
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They were: |
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1)
2)
3)
4) |
The
trousers which signified the conformity of the walk of the Lord to God.
His walk physically, morally, spiritually and progressively.
The
girdle which signified the conformity of the service of Christ to the
character of God.
The
coat which signified the character of Christ in its conformity to the
character of God.
The
bonnet which
signified the conformity of the bowing to the government of God that was
manifested in the life of Christ. |
It is to be observed that both the trousers and bonnet were for
covering, but from two different perspectives. Trousers were for the
covering of shame (Ex. 28:42), the bonnet for the covering of the head.
The trousers covered that which should never be publicly seen, and the
bonnet that which should be publicly seen, the respect and reverence for
God.
The coat and the girdle blend together.
The
coat can indicate distinguishment of sonship and the girdle service,
thus combined they indicate the Son who serves.
The linen clothing was to prevent sweat, which in the heat and
exercising of priestly functions, would have happened (Ezek. 44:18).
Christ Symbolized By Linen In The Priest's Clothing
When it comes to the clothing of the priests, some are specifically
spoken of as “linen” and some as “fine linen” and on one occasion, the
three expressions are used in one verse. (Ex. 39:28)
Linen Trousers
They were for the covering of ones shame.
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How amazing it is to consider that there was nothing in the life of the
Lord, nor any feature of His person that needed covering. Nothing He
ever did needed a spin put on it and nothing was done covertly. In
perfection He could point out the hypocrisy of the Pharisees (Lk. 12:1),
and yet they could not find a flaw in Him (Jn. 8:46). Many were the
accusations made against Him but Pilate had to confess: “I find no fault
in this man” (Lk. 23:4). He was the “true Light” (Jn. 1:9); “The Light
of the world” (Jn. 8:12); He had come “a light into the world”
(Jn.12:46); and he lived in the light of God who is light (1 Jn. 1:5). |
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1)
2)
3) |
God who is righteous: “The righteous God trieth
the hearts and reins”.⃰
(Psa. 7:9)
He
is just: “There is no God else beside me; a just God and a Saviour”
(Isa. 45:21)
Has
publicly stated that: “This is my beloved Son, in whom I am well
pleased” (Matt. 3:17) |
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⃰
On 5 occasions there is the declaration: “The Lord is righteous”
(Ex. 9:27; 2 Chron. 12:6; Psa. 129:4; 145:17; Lam.1:18) |
God is never satisfied with inferiority and He found no substandardness
in Christ. Christ lived in the consciousness of this sight but He never
needed to have anything burnt from His life as possibly many of our
works will be (1 Cor. 3:13).
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The Lord never knew the shame of: |
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1)
2)
3)
4) |
Having to be humbled as did those who took the higher seats (Lk. 14:9)
Embarrassment of been seen to be foolish in his profession of spiritual
knowledge (Lk. 13:17)
The
activities of pre-spiritual days of which one would be ashamed (Rom.
6:21)
Failing to seek fulfillment of fruit in those whom He taught (1 Jn.
2:28) |
Yet, shame in another dimension is something the Lord has known; the
shame received from evil men who spat upon Him and sought to belittle
Him to the utmost. Prophetically, it is said of Him: “I hid not my face
from shame and spitting” (Isa. 50:6); “ Shame hath covered my face”
(Psa. 69:7).
From the heart and mind of the Lord there was no unrighteousness and
thus, His walk never needed adjusting. He always walked in the spirit,
and was always righteous.
Linen Bonnet
It is a linen bonnet, therefore, indicates a
covered head. The same truth is found in the vail which is called the
“covering vail”. “The ark, and the staves thereof, with the mercy seat,
and the vail of the covering (Ex. 35:12). It indicated a respect for
the one about to be met, or in whose presence one was in (Gen. 24:65)
⃰
⃰
It can also be used for obscurity (Gen. 38:14-15); an abundance
(Ex. 16:13); and completeness (Lev. 13:13).
The reverence the Lord had for God was manifested in how He spoke about
God, how He spoke to God, and His attitudes toward the will of God.
When our Lord spoke to God the reverence exuded from Him. He spoke to
and of God as: “My Father”, “Holy Father”, “Righteous Father”, “Abba
Father”, and “Father”. Furthermore, how the Lord spoke to God as
“Father” perfectly suited the context in which it was used.
|
Expression |
Indicating |
Reference |
|
Father |
Relationship without particular emphasis |
Lk.
10:21 |
|
My Father |
His personal unique relationship |
Matt. 7:11 |
|
O my Father |
Intensity of supplication |
Matt. 26:39 |
|
The Father |
The personal and unique glory of God |
Jn.
14:26 |
|
Abba Father |
The combination of childlike trust and spiritually mature
understanding of what was involved |
Matt. 14:36 |
|
Holy Father |
The moral character of God |
Jn.
17:11 |
|
O righteous Father |
Intensity in view of His judicial character |
Jn.
17:25 |
|
Their Father |
The uniqueness of relationship bestowed on His own |
Matt. 13:43 |
|
Heavenly Father |
The character of God as Father |
Matt. 15:13 |
|
Your / Thy Father |
The personal relationship with God as Father |
Matt. 5:16 |
|
O Father, Lord of Heaven and earth |
The sovereign possessor and distributor of all blessings in
Father character |
Matt. 11:25 |
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The Lord used each of them in perfection of environment and
situation. |
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1)
2)
3) |
He never
said: "Abba Father" when at the grave of Lazarus, for He knew
all that was involved in the action about to be performed.
When the context is the keeping of the saints in this world, he
addresses God as "Holy Father".
The individual who lives in the atmosphere of Heaven will know the
character of God and address Him according to the situation at hand. |
How beautiful His attitude was to the will of God. God wrestled with
Jacob, but He never had to do that with Christ (Gen. 32:24); God brought
Jonah into a dreadful experience to get him to do what God wanted, that
never happened the Lord (Jon. 1:15-2:10). God graciously compromised
with Moses to have him fulfill the divine purposes for him, that never
was necessary for Christ (Ex. 4:14). He “was
not rebellious” (Isa. 50:5).
Unlike us who had to be told:
“Whatsoever things are true, whatsoever things are honest, whatsoever
things are just, whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report; if there be any virtue,
and if there be any praise, think on these things” (Phil. 4:8).
He lived a life which was marked by righteous perfection of wisdom,
knowledge and understanding. Due to this the Lord, in full perfection
of consciousness that this was the will of God, said: “The Son of Man
goeth as it was written of Him” (Matt. 26:24). Despite the facts of a
blood thirsty and envious mob, and that Judas had covenanted to betray
Him (Matt. 26:14-16; Mk. 14:10-11; Lk. 22:2-6), He knew higher plans
were being worked out.
Linen Girdle
The girdle indicates service and His delighted conformity to God and the
purposes of God. Everything the Lord did was for the glory of God,
therefore, He was able to say: “I have glorified thee on the earth: I
have finished the work which Thou gavest me to do” (Jn. 17:4); “Father
glorify Thy name” (Jn. 12:28); and having suffered the “apprenticeship”
of Priesthood he waited until God glorified Him (Heb. 5:5).
The conformity to God in His service, all being done for the glory of
God.
His righteousness before God is manifested by His unswerving devotion to
God in the most dire situations. The Lord had a need that was not being
supplied, had the means to satisfy the need, but neither of these
constituted the right to ignore the will of God. He knew what going to
Jerusalem meant but his righteousness and conformity to the will of God,
necessitated Him going onward in this service. The Lord was the only
man who ever lived with God as all in all. This meant that God was the
source of all He did, enabler of all He did, and the goal of all He
did. His life was marked by constant fullness of
fellowship with God and consistently walking with God. His faith
never wavered nor was He ever unsure as to the will of God. With God as
all in all, there was the full recognition of His position and
unilateral bowing to Him in perfect submission and servitude. He
listened to God without self determination and received
His message without any interference.
Being conformed to God in His service meant being identical to God in
how He did things and being subject to God when He did things. He was
ever the perfect manifestation of God’s person.
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The gospel writers constantly point out that the Lord and His disciples
did, or had done, things “on the Sabbath day”. They did these things
knowing it was contrary to the traditions of the religious leaders. It
was asking for trouble so why did they do it? |
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For instance: |
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1)
2)
3)
4) |
The
disciples plucked the ears of corn on the sabbath day. (Matt. 12:1)
In
the synagogue there was a man with a withered hand: “Is it lawful to
heal on the sabbath day”? (Matt. 12:10)
The
man at the Pool of Bethesda was healed on the sabbath day. (Jn. 5:9)
The
blind man was given sight on the sabbath day. (Jn. 9:14) |
The Lord could have healed the blind man on any
day from Sunday
⃰
to Friday, so why did He do it on that day? There is a need to
understand that the sabbath was the day when God rested, all was in
conformity to Himself. The Lord was showing to the populous that the
weekly sabbath pointed to a greater sabbath when all would be brought
back into conformity to Himself, and by the healings etc., they were
little precursors
of that day. This was contrary to the religious authorities, but for
the Lord to manifest the purposes of God, then this must be done.
⃰
The Sabbath was and is Saturday, Sunday is not the sabbath day.
Linen Coat
|
When the High Priest was going into the Holiest of all he was to put on
the “holy” linen coat (Lev. 16:4). It is evident, from the end of the
verse, that all the garments were holy, but the coat is specifically
specified as such. |
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1)
2)
3)
4) |
The
coats of Adam and Eve were that of multiple animals, and indicates the
covering of God by grace through a sacrifice (Gen. 3:21). They were the
gift of love and justice.
The
coat of Joseph was that of distinguishing, but bias love. (Gen. 37:3)
The coat of Aaron was that of distinguishing
position based on sovereign choice.
⃰
The
coat as it symbolized the Lord is:
a) The
manifestation of God’s justice and righteousness, for none is more
deserving of glory and honor.
b) The
manifestation of God’s love in truth, not bias. |
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⃰
That is God chose the materials and the colours and these were
by divine fiat, garments that only the high priest could wear
(Ex. 28:4, 6, 8, 15) |
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Joseph was given a coat but it was from a bias love, for the father
loved him above the other brothers. God never gave Christ a position
because He had a bias loved toward Him. It was done in perfect
righteousness. God never has to pull strings or ignore deficiencies to
fulfill His purposes. Every position, either celestial beings,
humanity, or the Lord, holds are all bestowed in perfect righteousness.
This is because all His judgments are executed in righteousness: |
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1)
2)
3) |
“The
judgments of the Lord are true and righteous altogether.” (Psa. 19:9)
“Thy
righteous judgments endureth forever.” (Psa. 119:160)
“True and righteous are thy judgments.” (Rev. 16:7; 19:2) But, the word
“thy” is changed to “His”. |
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There are at least six positions which because of personal righteousness
the Lord holds governmentally and religiously. |
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They are: |
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1)
2)
3) |
King (2 Sam. 23:3)
Judge (Jn. 5:22, 27)
Advocate (1 Jn. 2:2) |
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4)
5) |
As a servant
⃰
(Isa. 42:1)
Head (Eph. 1:22) |
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|
⃰
These are not developed here since that will be in the upcoming
booklets; “An Attempt to Listen to God on His Servant” and “An
Attempt to Listen to God on the Pre-eminence of the Lord”. |
The Coat Also Indicates Governmental Righteousness
Despite how things looked when John was banished to Patmos, the Lord
gave him a vision manifesting that God was in control. His throne
remained unshaken by the happenings of earth. (Rev. 4:1-11)
God’s sovereignty is seen in part by the putting of Christ on the Throne
on the holy hill of Zion.
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1) |
How
He shall come?
a)
He shall come as the Sun of righteousness. (Mal. 4:2) |
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|
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2) |
How
He shall rule?
a) The
character of His righteousness shall be near. (Isa. 46:13; 51:5)
b) He
shall rule as the King of righteousness. (Heb. 7:2)
c) In
His Kingdom only the righteous will be able to enter. (Isa. 60:21;
Matt. 25:37)
d) The
gates of Zion will be opened to “the righteous nation”. (Isa. 26:2)
e) In
undiminishing perfection He will reign in righteousness. (Isa. 32:1)
f)
Righteousness shall be the girdle of His loins. (Isa. 11:5)
g) His
kingdom is marked by righteousness. (Heb. 1:8) |
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3) |
How
He shall judge?
a) His
adjudicating will be righteous. (Psa. 9:8)
b) He
shall judge righteously. (Psa. 96:10; Isa. 11:4) |
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|
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4) |
The
features of His reign:
a) In
the millennium the righteous shall flourish. (Psa. 72:7)
b)
Righteousness and peace will kiss each other. (Psa. 85:10)
c)
Jerusalem shall be the center of everything and her “righteousness shall
go forth as brightness. . .Gentiles shall see thy righteousness”. (Isa.
62:1-2)
d) Zion
will be known as the “city of righteousness”. (Isa. 1:26) |
Personally and regally He is the:
|
|
Title |
Reference |
|
|
King of the Jews |
Matt. 2:2 |
|
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King of Israel |
Jn. 1:49 |
|
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King of saints |
Rev. 15:3 |
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King of glory |
Psa. 24:7, 8, 9, 10 |
|
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King of Kings |
Rev. 19:16 |
|
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King of Beauty |
Isa. 33:17 |
|
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King of righteousness |
Heb. 7:2 |
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King of peace |
Heb. 7:2 |
.
The Coat Prefigures He As The Righteous Judge
When the truth of the linen is in relation to Christ as the Judge, the
scriptures teach: “The judgments of the Lord are true and righteous
altogether” (Psa. 19:9). He will wage war in righteousness, an act of
judgment (Rev. 19:11).
In Romans 2, Paul is guided to present the seven principles of His
judgment.
They are: |
| |
1)
2)
3)
4)
5)
6)
7) |
He
will judge according to truth. (v.2)
He
will judge in righteousness. (v.5)
He
will judge according to ones works. (v.6)
He
will judge according to blessing. (v.9)
He
will judge without bias. (v.11)
He
will judge according to understanding. (v.12)
He
will judge according to the gospel. (v.16) |
Isaiah will add yet another truth: “With righteousness shall He judge
the poor, and reprove with equity”. (Isa. 11:4)
His Coat Prefigures His Righteousness As Judge
| |
1)
|
His
pronouncements which foreshadowed His judgments:
a) “The
Father judgeth no man but hath committed all judgment unto the Son.”
(Jn. 2:22)
b)
“Hath given Him authority to execute judgment because He is the Son of
Man”. (Jn. 5:27)
c) “Ye
shall see the Son of man coming in clouds and great glory.” (Matt.
24:30; 26:64) |
| |
|
|
| |
2) |
His
activity which foreshadowed His judgments:
a) His
cleansing of the Temple. (Jn. 2:14-17)
b) His
judgment on the fig tree. (Matt. 21:19-21) |
He Is The Righteous Advocate
In the grace of God we have two divine persons who have the same Greek
word applied to them but in two distinctly different contexts. In John
14:16, 26; 15:26; 16:7 the Holy Spirit is called the “Comforter”.
The
Greek word is “ Paraklêtos”. This is the same word as given to the Lord
as our Advocate in 1 Jn. 2:1.
|
Two questions arise: |
| |
1)
2) |
What
is the purpose of having an Advocate?
Why
is it important for Him to be righteous? |
The context of our Advocate is that of sin in the family. An
illustration is that of Joab having the woman of Tekoah speak to King
David concerning Absalom (2 Sam. 14:1-23). It was a family split apart
and the heart of the father longed for the restoration of his son (2
Sam. 14:1). Joab, with the help of the woman, became an advocate
seeking to bring about restoration in the family. For this to be done,
both Joab and the woman had to be in fellowship with the heart of the
father. Fellowship is the key to the situation.
|
When it comes to sin, it causes a loss of fellowship in the family. The
individual can deny it (1 Jn. 1:8, 10), but the fact still remains they
have sinned, and adding to the insolence is they are intimating that
they do not need the blood of His Son to cleanse (1 Jn. 1:7, 9), nor do
they need forgiveness (1 Jn. 1: 9). Everything in 1 Jn. 1:6-10 is the
questioning and denial of false teachers and professors: |
| |
1)
2)
3) |
“If
we say we have fellowship with him, and walk in darkness, we lie.” (1
Jn. 1:6)
“If
we say we have no sin” (1 Jn. 1:8), the denial of the hereditary law of
sin law working in them.
“If
we say that we have not sinned” (1 Jn. 1:10), the affirmation: “we do
not sin, period”! |
| |
|
|
|
At the beginning of 1 John 2, he deals with those who are conscious of
the need of cleansing and forgiveness, and the query comes. “In the Old
Testament when an individual sinned, they had a priest before God who
represented God, and they fulfilled the necessary requirements of God,
but who do we have”? We do have a priest and part of His work is to
advocate. Both roles deal with sin. The role of our High Priest is
principally: |
| |
1)
2)
3) |
To
empower us in the time of need so that we do not sin.
To
intercede for us before the Throne. (Heb. 4:16)
As
an Advocate he deals with our restoration after we sin. |
|
It seems to me that part of that advocacy is making us aware of
our sin. |
| |
|
Because He is sinless, not just outwardly but in His essential being,
the evidence of which is He loves righteousness (Heb. 1:8).
He
has the necessary qualifications to act on our behalf before God. His
seeking for the restoration of fellowship is by virtue of His own
propitiatory sacrifice, that is, God is not asked to ignore the wrong
and to take us back in part. David, to an extent, ignored the wrongs of
Absalom and Absalom never repented of his wrong doings. This, in time,
caused David to flee when Absalom rebels
against him. Justice will be served and thus, our advocate presents
before God the permanent perfect sacrifice of Himself, by which God’s
justice is satisfied and can ask no more. Therefore, when there is
discord in the family, the whole onus is on the individual to confess,
and having done so, receives not the forgiveness but the blessedness of
it. Forgiveness was there all the while. |
| |
| |
1)
|
His
perfect purity and righteousness fully qualified Him for every position.
a)
“Which of you convinceth me of sin?” (Jn. 8:46)
b) “The
prince of this world cometh, and hath nothing in me.” (Jn. 14:30)
c) “I
do always those things which please the Father.” (Jn. 8:29)
d) “He
that is without sin among you, let him first cast a stone at her.” (Jn.
8:7)
e) “If
I have spoken evil,
bear witness of the evil.”
(Jn.
18:23)
f) “In
secret have I said nothing.” (Jn. 18:20) |
There is another coat the Lord wore, the one that was gambled for when
He hung on the cross: “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”. (Jn. 19:23)
Because of His righteousness the Lord was beautiful.
He was beautiful in His questionings for He will query the disciples to
assist in their burdens (Lk. 24), and will again query them in Matt. 16
to unveil their appreciation of Him and reveal deeper truths.
| |
1)
|
Beautiful in the graciousness of His words:
a)
When soldiers were sent to take him they responded with: “Never man
spake like this man”. ( Jn. 7:46)
b) In
the synagogue they wondered at: “the gracious words that proceeded out
of His mouth”. (Lk. 4:22)
c) To
the one who smote him he asks: “Why smitest thou me?”. (Jn. 18:23)
d) To
the women while He was being led to the cross He said: “Weep not for me,
but for your children”. (Lk.23:28) |
| |
|
|
| |
2) |
Beautiful in the authority of His words:
a)
When giving the Sermon on the mount he repeatedly said: “But I say unto
you”. (Matt. 5:22, 28, 32, etc.)
b) In
the institution of the last Supper He said: “This do ye. . .in
remembrance of me”. (1 Cor. 11:25)
c)
When about to depart to Heaven: “Go ye into all the world, and preach
the gospel”. (Mk. 16:15) |
| |
|
|
| |
3) |
Beautiful in His illustrations:
a) Who
having heard the parable of the lost sheep could ever forget it. (Lk.
15:4)
b) Or,
the wise and foolish man who built their houses on the rock or sand.
(Matt. 7:26) |
| |
|
|
| |
4) |
Beautiful in His piercing scathingness:
a) Woe
unto you, Pharisees, Scribes, Lawyers. (Matt. 23:13, 14, 15, 16 etc.) |
| |
|
|
| |
5) |
Beautiful in His silences:
a)
Before Pilate (Matt. 27:14)
b)
Before Herod. (Lk. 23:9)
c)
Before the chief priests. (Matt. 26:62; 27:12) |
| |
|
|
| |
6) |
Beautiful in His correcting and illuminating of Pilate. (Jn.
18:28-19:16) |
Fine Twined Linen
In Ireland linen tablecloths are made and many of them are called
“damask”, which indicates a design of linen threads intrinsically woven
into the linen cloth. It is a superb piece of workmanship. Behind
every design is a thought out plan carefully executed. When the life of
the Lord is described as “fine twined linen”, it indicates a life which
originated in the Godhead and was perfectly executed by the Lord while
here on earth. This planning was revealed by God in the pictures and
prophecies of the Old Testament.
|
Those prophecies, or unveilings of God’s master plan can be divided into
different avenues: |
| |
1)
2)
3) |
Literary prophecies before He came.
Verbal prophecies after He came
a)
By Himself
b)
By John
c)
By Caiaphas
Typical or pictorial prophecies. |
| |
4) |
The major physical / historical prophecy.
⃰ |
| |
5)
6) |
The major doctrinal prophecy. (Isa. 53)
Christ’s own prophecies concerning His death and resurrection. |
| |
|
⃰
In the gospels we find the historical truths concerning the
death of Christ, but in the Acts and in the Epistles, we read of
the doctrinal truths concerning the death of Christ. |
| |
|
|
|
A lady who does cross stitch or such like knows there can be patterns
which are exceedingly intricate. It necessitates much greater skill to
execute them that to draw out the ideas. Furthermore, it is very easy,
unless great care is taken, to do such a work perfectly the first time.
This faint shadow illustrates the life of our Lord as He perfectly
executed the pattern planned by God the very first time. He never had
to: |
| |
1)
2) |
Repeal a decision
Repent of a single sin |
The fact that His was a planned life is evidenced by the prophecies
which were given concerning Him before He ever came into this sphere of
darkness. Every prophecy was the unveiling of a
pattern which love and grace had planned in the
heart and mind of God for Christ.
⃰
⃰
Every iota of that life was for the blessing of humanity, the
manifestation of the character of God, and His glorification.
Why did God weave His incarnation, life, death, resurrection and
glorification throughout the Old Testament? The answer is that by them
they should have recognized He was the Messiah. Watching Him with
unbiased eyes, they would have seen every prophecy God gave for
Him was being fulfilled, and every prophecy God gave by Him was
perfectly fulfilled.
Not only every journey, but every individual action was according to the
planned will of God. It was more than the Lord simply doing that which
God had planned.
It
necessitated each action being: |
| |
1)
2)
3)
4)
5)
6) |
Done
for the glory of God
Done
from a heart of love
Done
with an intelligent understanding of what God was doing
Having a spiritually enriching blessing to the individuals
Manifesting the presence of God in their midst
Demonstrating the devotion of Christ to God |
Never did a single action spring from a corrupt or stoney heart, having
a result of defilement of hands, eyes or body.
|
All were made according to the will of God for He never took a journey
for the sake of going somewhere, nor did He do something for the sake of
doing it. He never independently of God decided to do this or that but
lived in unreserved submission to God, waiting on God as to not only
where to go but when and how. The same went for every miracle, parable,
discourse, answer and question. He knew the pattern of God when: |
| |
1) |
To
tell another to take Him:
a)
When He told Peter to launch out into the deep. (Lk. 5:4)
⃰⃰
⃰
This was not for His benefit of a nice relaxing time on the
water, but was for them to understand that He could provide for
their needs when they followed and obeyed Him. It seems that He
was soon
going to call them as His disciples. It was a
repayment for the use of his boat and the using of his time.
Marvelous is this truth that He who gave Peter the ship and time
repays for the use of both. |
| |
|
|
| |
2) |
To
submit for others to take Him:
a)
Across the sea in the boat when the disciples took Him as He was. (Mk.
4:36)
b) When
He was taken before Caiaphas etc., and ultimately to Calvary. (Mk.
14:53) |
| |
|
|
| |
3) |
To
leave the nationalistic ways of men and go to the Samaritans and
Galilee.
a) Jn.
4:3-4 |
| |
|
|
| |
4) |
To
go:
a) To
the feast. (Jn. 7:9-10)
b) To
where Lazarus was buried. (Jn. 11:6-7)
c) To
the two on the road to Emmaus, to the home in Jerusalem. (Lk. 24:13-35) |
| |
|
|
| |
5) |
To
leave at the behest of others:
a) When
the people asked him to leave after the demonic was healed and the swine
slain. (Mk. 5:17) |
| |
|
|
| |
6) |
Not
to go at the behest of others:
a) When
his brethren, in unbelief, told Him to go to Jerusalem. (Jn .7:3) |
| |
|
|
| |
7) |
To
reject the directions of others:
a)
When Mary came and told Him there was no wine.
⃰
(Jn. 2:4)
b) When
the disciples sought to persuade Him not to go to Jerusalem when Lazarus
died. (Jn. 11:8) |
| |
|
⃰
The beauty of the Lord’s actions here are manifest that He did
not wait until there was a panic about the lack of wine and then
step forward as the great Responder to the need. But it was all
done in
almost obscurity so that those around did not know the
greatness of that which had happened. |
| |
|
|
|
Those prophecies, or unveilings of God’s master plan, can be divided
into different avenues: |
| |
1) |
Literary prophecies before He came.
|
| |
2) |
Verbal prophecies after He came.
a)
By Himself
b)
By John
c)
By Caiaphas |
| |
3) |
Typical or pictorial prophecies.
|
1)
Literary Prophecies Given Before He Came
| |
a) |
Literary prophecies relating to His human genealogy |
|
Prophecy |
Reference |
Fulfillment |
|
The seed of the woman |
Gen. 3:15 |
Matt. 1:18 |
|
Behold a virgin shall conceive and bear a child |
Isa. 7:14 |
Matt. 1:22-23 |
|
Of the line of Abraham |
Gen. 12:3, 7; 17:7 |
Gal. 3:16 |
|
Of the tribe of Judah |
Gen. 49:10 |
Heb. 7:14; Rev. 5:5 |
|
Of the house of David |
2 Sam. 7:12-13 |
Rom. 1:3; Lk. 1:31-33 |
| |
|
|
| |
b) |
Literary prophecies before He came, relating to His birth. |
|
Prophecy |
Reference |
Fulfillment |
|
And Thou Bethlehem Ephratah |
Mic. 5:2-3 |
Matt. 2:6; Lk. 2:4, 15 |
|
He shall be called Immanuel |
Isa. 7:14 |
Matt. 1:23 |
|
Worshipped by Gentiles |
Isa. 40:3, 6, 9, |
Matt. 2:11 |
|
Out of Egypt have I called my Son |
Hos. 11:1 |
Matt. 2:15 |
| |
|
|
| |
c) |
Literary prophecies relating to his experiences before He came |
|
Prophecy |
Reference |
Fulfillment |
|
He would have a Messenger sent before Him |
Isa. 40:3 Mal. 3:1 |
Matt. 3:1-3; Mk. 1:2-3 |
|
He would be anointed by the Holy Spirit |
Isa. 11:2-3 ?? |
Lk. 3:22; 4:18; Jn. 3:34 |
|
He would come with a mission to save |
Isa. 61:1 |
Lk. 4:16-19 |
|
He would work miracles |
Isa. 35:5-6 |
Lk. 7:22 |
|
He would be a light to the Gentiles |
Isa. 42:1,6 |
Matt. 11:4-5 |
|
He would be a man of sorrows |
Isa. 53:3 |
Heb. 2:18; 4:15 |
|
He would be the Prophet like unto Moses |
Deut. 18:18 |
Acts 3:22 |
|
Betrayed by a friend |
Psa. 41:9; 5:12-14 |
Matt. 26:47-56 |
|
Betrayed by one who ate with Him |
Psa. 41:9 |
Mk. 14:20; Jn. 13:18 |
|
Was sold for 30 pieces of silver |
Zech. 11:12 |
Matt. 26:15-16 |
|
The betrayal money was returned |
Zech. 11:13 |
Matt. 27:3-10 |
|
Was to be forsaken by His disciples |
Zech. 13:7 |
Mk. 14:27 |
|
Hated without a cause |
Psa. 69:4; Isa. 49:7 |
Jn. 15:24-25 |
|
Accused by false witnesses |
Psa. 109:2 |
Matt. 26:59 |
|
Experienced oppression and judgment |
Isa. 53:8-9 |
Mk. 14:60-65 |
|
Experienced universal rejection |
Psa. 2:1-2 |
Lk. 23:1, 7a, 11. |
|
Silent before His accusers |
Psa. 38:13, 39:2;
Isa. 53:7 |
Matt. 27:12; 14 |
|
He gave His back to the smiters |
Isa. 50:6 |
Matt. 26:67 |
|
He was to be smitten on the face |
Micah 5:1 |
Matt.26:67-68 |
|
He was surrounded by enemies in fierceness |
Psa. 22:7, 8, 13 |
Matt. 27:44 |
|
His hands and feet were to be pierced |
Psa. 22:16 |
Jn. 20:25-29 |
|
He was to be rejected and scorned |
Psa. 22:7-8 |
Mk. 15:27 |
|
He was to be rejected by the rulers |
Psa. 118:22 |
Matt. 21:42 |
|
He would be the rejected Cornerstone |
Psa. 118:22-23 |
Matt. 21:42 |
|
They would have buried Him with the wicked
|
Isa. 53:9 |
(for this prophecy see endnote) |
|
He was with a rich man in His death |
Isa. 53:9 |
(for this prophecy see endnote) |
|
He was to be numbered with the transgressors |
Isa. 53:12 |
Mk. 15:27-28; Lk. 22:37; Lk. 23:39-43 |
|
He would pray for His adversaries |
Psa. 109:4 |
Lk. 23:34 |
|
He would make intercession for the transgressors |
Isa. 53:12 |
Lk. 23:34 |
|
He would be the object of distain |
Psa. 109:25; 22:7 |
Matt. 27:39 |
|
Lots would be cast got His garments |
Psa. 22:18 |
Jn. 19:23-24 |
|
He would be forsaken by God |
Psa. 22:1 |
Matt. 27:46 |
|
He would experience thirst |
Psa. 69:21 |
Jn. 19:28 |
|
He would be given vinegar to drink |
Psa. 69:21 |
Matt. 27:34 |
|
He would be forsaken by friends |
Psa. 38:11; 88:8 |
Lk. 23:49 |
|
He would be left alone |
Psa. 102:7; Isa. 63:3 |
Matt. 27:46 |
|
He would be brought into the dust of death |
Psa. 22:8b, 12b, 15b |
Mk. 15:36-38 |
|
He would be mocked and spit upon
|
Isa. 50:6 |
Matt. 27:30 |
|
He would restore that which He took not away |
Psa. 69:4 |
Rom. 4:25 |
|
Not a bone of Him was broken |
Ex. 12:46; Num. 9:12; Psa. 34:20 |
Jn. 19:36 |
|
He would be pierced |
Zech. 12:10 |
Jn. 19:34 |
|
He would commend His spirit to God |
Psa. 31:5 |
Lk. 23:46 |
2)
Verbal
Prophecies Made After He Came
|
|
Prophecy |
Reference |
Fulfilled |
|
|
He shall be delivered unto the Gentiles |
Lk. 18:32 |
Matt. 27:2 |
|
|
He would be killed |
Mk. 10:33-34 |
Acts 3:15 |
|
|
He would give His life as a ransom for many |
Matt. 20:28 |
1 Tim. 2:6 |
|
|
He would lay down His life for His friends |
Jn. 15:13 |
1 Jn. 3:16 |
|
|
He would give His flesh for the life of the world |
Jn. 6:51 |
1 Pet. 2:24 |
| |
| |
b)
|
By John
i)
Christ was the Lamb of God who took away the sins of the world. (Jn.
1:29) |
| |
|
|
| |
c) |
By Caiaphas
i)
It is expedient that one man should die for the people. (Jn.
18:14) |
3)
Typical Or Prophetical Pictures Which Typify The Sacrificial Work Of
Christ
| |
a) |
Some
of the Old Testament prefigurings which do not have a precise scripture
but the concepts are clearly indicated elsewhere. |
|
Prophetical Pictures |
O.T. |
N.T. |
|
Abel, the hated shepherd |
Gen. 4:2 |
Jn. 10:11; 15:25 |
|
The vail, sprinkled with blood |
Ex. 26:31 |
Heb. 10:20 |
|
The brazen altar |
Ex. 27:1 |
Heb. 13:10 |
|
The laver for cleansing from uncleanness and defilement |
Ex. 30:18 |
Rev. 1:5 |
|
Burnt offering for acceptability |
Lev. 1 |
Heb. 10:6 |
|
Peace offering for fellowship |
Lev. 3 |
Col. 1:20 |
|
Sin offering for all God’s people |
Lev. 4 |
Heb. 10:6 |
|
Trespass offering for sins committed |
Lev. 5-6 |
Heb. 10:8 |
|
Aaron as the officiating Priest |
Lev. 8:12 |
Heb. 9:14 |
|
The two birds
✶ |
Lev. 14:4 |
Mk. 15:37 with ch. 16:19 |
|
The two goats
✪ |
Lev. 16:5 |
Mk. 15:37 with ch. 16:9 |
✶
The first bird was slain and the second ascended back to it’s
natural habitat, namely heaven, this prefiguring the ascension of
Christ. (Lev. 14:5, 7)
✪
The first goat was slain and the second one was the scape goat which,
having the sins confessed over, was led away into the wilderness, so
prefiguring the Lord bearing away our sins.
(Lev. 16:21-22)
|
Picture |
Ref. |
Truth Conveyed |
|
Coats of skin |
Gen. 3 |
A covering for sin |
|
The ark |
Gen. 6 |
God’s only prescribed deliverance from the judgment on an
ungodly world |
|
The ram |
Gen. 22 |
A substitute of devotion to God |
|
Isaac, the obedient son unto death |
Gen. 22 |
Christ the Son who was obedient unto death |
|
The Passover lamb |
Ex. 12:11 |
Christ our Passover |
|
The Smitten Rock |
Ex. 17:6 |
Christ was smitten for our offenses |
|
Prophecy |
Reference |
Fulfillment |
|
Thou wilt not suffer thine Holy one to see corruption |
Psa. 16:9-10 |
Acts 2:27, 31; 12:33-35 |
|
Ascend to glory |
Psa. 24:7-10; 68:18 |
Acts 1:9; Eph. 4:8 |
|
Sit Thou at my right hand |
Psa. 110:1 |
Mk. 16:19; Acts 1:9 |
| |
|
Sometimes the hymn is sung: “How rich the offices he bears and bright
His character appears”, and it is clear the writer had caught the
sentiments of the linen. With Him righteousness is not just a virtue,
but His essential character. He alone is worthy of the distinguishing
titles with the adjective “righteous” added to them. He is without peer
or contradiction, the One God recognized as: |
| |
1)
2)
3)
4) |
“My
righteous Servant” (Isa. 53:11)
The
“righteous Branch” (Jer. 23:5)
The
“Sun of righteousness” (Mal. 4:2)
“King of righteousness” (Heb. 7:2) |
Endnotes
On the expression: “He made His grave with the wicked” (Isa. 53:9), it
has been a perplexing verse to some.
He was assigned a grave with the wicked, but was with the rich in His
death. This is a difficult verse and several methods have been made to
overcome its statements.
|
“He made”; I doubt if this can be translated: "His grave was appointed,"
or "they appointed Him His grave". |
| |
1) |
If
for no other reason than that fact that the words translated: “And He
made” is never, to the best of my knowledge, ever changed from a first
person to a third person, that is, from “He” to “they”, or from a
singular or plural. |
| |
2) |
It
is similar to Isa. 53:4: “Surely He hath borne our griefs and carried
our sorrows”. I am aware that one writer will use the LXX to make
Isaiah to say: “He bares our sins and was tormented for us”, possibly to
give the passage our normal interpretation. Such a thought is not only
contrary to the context of Matthew, but cannot be supported by W.E. Vine
nor any of the following translations: RSV, ASV, Youngs Literal, Darby,
and New KJV) |
| |
3) |
Despite all that is said, and despite all that this verse is made to
say, when we let the Divine Author, the Holy Spirit, tell us what it
means, it has absolutely nothing to do with the sufferings of Christ for
our sins on the cross. |
| |
4) |
Matt. 8:14-17: “And when Jesus was come into Peter's house, he saw his
wife's mother laid, and sick of a fever. And he touched her hand, and
the fever left her: and she arose, and ministered unto them. When the
even was come, they brought unto him many that were possessed with
devils: and he cast out the spirits with his word, and healed all that
were sick: That it might be fulfilled which was spoken by Esaias the
prophet, saying, Himself took our infirmities, and bare our
sicknesses.” It is of major importance to read that which Matthew says:
“THAT IT MIGHT BE FULFILLED”. This means fulfilled, not deeper
significance, no repeating. |
| |
5) |
To
support this, if an individual were to look at the 13 times Matthew uses
this expression, it is always a once for all happening. Thus, when we
come to our verse, the question then necessitates that the “He” refers
to Christ Himself. Consider the other references to “He” in this
chapter. They all refer to Christ, thus, on what grounds do we change
it to “They”? |
| |
|
|
|
And with the rich in His death: |
| |
1)
2)
|
The word “death” is plural, thus, in His deaths.
Could it be that it is God who is the rich, and the deaths being:
a)
His separation from God in the three hours of darkness
b)
His physical death? |
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May
God grant us good understanding as He, by His Holy
Spirit, deigns to guide us into all truth.
John 16:13
Copyright © 2011 by Rowan Jennings, Abbotsford,
British Columbia
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