Revelation 19:8 - Homilies By S. Conway

The "linen" of Scripture.

"For the fine linen is the righteousness of saints." There are highways and byways of the Bible. Many think they have exhausted the Scriptures when they have traversed the King's highway. But there are, as many a delighted traveller has found, byways less known, and far less frequented paths, which yield up to the explorer knowledge and beauty and good which they were ignorant of before. The land of Scripture is a glorious land. There is no region upon earth, however endowed with well nigh all forms and possibilities of the beautiful, that can compare, for variety and sublimity, for loveliness and richness, to the Word of God. But whilst we may be familiar with its main features, if we will be at the pains to search out its less-trodden paths and its hidden nooks and corners—if we may so speak,—it is wonderful what fresh interest and instruction may be often gained. Now, one of those more diligent searchers of the Bible (B. W. Newton) has noted the fact that there are three different kinds of linen spoken of in Scripture, and that the vestments made from them were worn on specific and appointed occasions; so that each kind of linen had its religious significance. Let us try and see what that was. Now, of this familiar fabric there were three different kinds.

1 . The ordinary material, which gives the name to all varieties of it. The Greeks translated the Hebrew word and called it λίνον , as we also call it. Now, in four books of the Bible this common and inferior variety of linen is referred to. In Leviticus, twice.

2 . Then there is a second and superior kind of this fabric, and of this we have a twofold mention. It is distinguished from the former by being called "fine linen," or "fine twisted linen." It was made not merely of a finer thread, but was composed of six threads twisted, and therefore called "fine twined linen." Now, this fabric formed the vestments of the chief and other priests when arrayed in their "garments of glory and beauty" ( Exodus 39:27 ). Then it was used also ( Exodus 26:1 ) for the hangings of the tabernacle, in the most holy place. There were ten of these, all made of this fine twined linen.

3 . And there is a third and choicest kind of all, and to this we have several references. It was a most costly fabric, and of such fine and skilful manufacture that its whiteness came to have a "glistering," a bright and dazzling, appearance. It was of great value, and used only by monarchs and the very wealthy, or upon great occasions. As

(a) That in each case there is an essential oneness. That which was worn was in substance the same in all. It was "linen, white and clean," which was on the priest when tending the altar fire, and on the Day of Atonement, as truly as when arrayed in their pontificals, their garments of glory and beauty, or as in the hangings of the most holy place. And so, too, in the raiment of the redeemed. It is essentially the same in all. Different in texture, but one in substance.

(b) When any particular form of this fabric is spoken of, it is always connected with one class of circumstances. The first is always associated with the ideas of sorrow, sin, judgment (cf. supra ) . The second, with the idea of God's gracious acceptance. The priest is arrayed in garments of glory and beauty, to symbolize the honour and joy which are his as God's accepted priest. And in the tabernacle hangings the same idea is set forth. The third, with glad triumph and glory won (cf. instances). Therefore inquire—

I. WHAT IS TAUGHT BY THE ESSENTIAL ONENESS OF THE FABRIC IN ALL ITS FORMS ? In all there is the "linen, white and clean." This, therefore, tells of the common and essential qualification of all believers—to be clothed with righteousness. And as it is "put on," something not inherent, but external, it shadows forth the righteousness which is ours in Christ, "who is made unto us Righteousness," who is "the Lord our Righteousness." Every one of us, in whatever stage of the Christian career—at its beginning or at its consummation has his acceptance not in himself, but in Christ. He is "all and in all." "Him first, him midst, him last, and without end." That is the declaration of Scripture, of conscience, of right reason, of Christ's people always and everywhere, and of this symbol of the" linen, white and clean."

II. WHAT BY ITS VARIETIES ? They tell of the different circumstances in which the believer is found.

1 . The first tells of him as conscious of sin. He is a believer, a saved soul—his raiment proven that; but when conscious of sin, garments of glory and beauty would be out of place.

2 . The second, as conscious of Christ. He is not only accepted, but conscious of it. Hence he wears the "garments of glory and beauty." It was fitting the priest should; it is fitting that we, when realizing that we are Christ's and he ours, should in heart be vested thus. The symbolic "fine linen" clothed his limbs, the seat of his strength; was in the most holy place; was worn as a fair mitre upon his head; all this telling how his daily life, his approaches to God, his intercessions for others, were accepted of God. May not a man's heart sing for joy, may he not spiritually put on this "fine linen," when he knows that he and all he does is accepted of the Lord?

3 . As possessed of eternal glory. The source of his blessedness still the same, but now he realizes all he had anticipated. And, moreover, the righteousness which it was given him to put on has become a righteousness in him, and has developed in "righteous acts;" for so the Revised Version renders our text: "The fine linen is the righteous acts of the saints." It would be false to Scripture, to conscience, and to fact, to teach that all the righteousness needed for the bride of the Lamb is one that is put on as a vestment. No; it is one formed within also, and expressed in "righteous acts"—in that "holiness without which no man shall see the Lord."

Would we wear that splendid vestment at the last? Then see to it that we wear the plain one now.—S.C.