Gemstones: The Stones That Transfer, Part 1

Sardius and Topaz

[Study Aired February 10, 2026]

Introduction: Stones of Complete Witness

Throughout Scripture, God employs natural elements to reveal spiritual realities, establishing patterns that testify across time to His redemptive purpose. Among these sacred instructors, six precious stones appear in all three primary biblical contexts—the High Priest’s breastplate (Exodus 28), the anointed cherub’s covering (Ezekiel 28), and New Jerusalem’s foundations (Revelation 21). These stones—sardius, topaz, sapphire, emerald, beryl, and jasper—bear unique significance precisely because they transfer through every stage of God’s revealed plan, testifying to eternal truths that remain constant from the old covenant through the present age and into eternity.

This three-part study examines these six transferring stones, revealing how each declares specific aspects of Christ’s nature and believers’ transformation. The stones that appear in all three contexts demonstrate continuity in God’s character and purpose, showing that certain spiritual realities—established from the beginning—endure into the age to come. Unlike stones that appear only on the breastplate or covering, these six stones reveal truths so fundamental to redemption that they must be present at every stage of God’s work.

Understanding these stones requires recognizing Scripture’s foundational principle: 

“Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Corinthians 15:46).

The pattern moves from natural representation on the breastplate, through judgment revealed in Ezekiel’s covering, to spiritual fulfillment in New Jerusalem’s foundations. What Aaron bore externally upon his chest, God establishes eternally as the bedrock of His dwelling place.

Part 1 examines the first two of these six stones: the sardius and the topaz. The sardius, deep red as blood, speaks powerfully of sacrifice, redemption, and the birthright transferred from the first Adam to the Last Adam. The topaz, golden as divine light, declares God’s wisdom, illumination, and the truth that guides believers from darkness into His marvelous light.

The Sardius: Blood, Birthright, and Redemption

The Sardius in Three Contexts

The sardius appears first on the High Priest’s breastplate as the opening stone of the first row:

“And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle” (Exodus 28:17).

The Hebrew word odem (H124) derives from adam, meaning “red” or “ruddy,” directly connecting this stone to Adam, the first man formed from red earth. This stone bore the name of Reuben, Jacob’s firstborn son whose name means “behold, a son.” Leah declared at his birth: “Surely the LORD hath looked upon my affliction; now therefore my husband will love me” (Genesis 29:32).

Yet Reuben, despite his natural birthright as firstborn, forfeited his privileged position through sin. Jacob pronounced judgment: “Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou it” (Genesis 49:3-4). The birthright, representing preeminence and double portion, passed from Reuben to Joseph’s sons through God’s sovereign purpose, demonstrating that natural descent provides no guarantee of spiritual inheritance.

In Ezekiel’s vision, the sardius appears among the nine stones covering the anointed cherub:

“Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond” (Ezekiel 28:13).

The sardius stands first among these nine stones, maintaining its position of prominence even as the total number reduces from twelve to nine. This placement reveals that what the sardius represents—blood, sacrifice, and the forfeited birthright—remains central to understanding humanity’s natural state and God’s purpose in subjecting creation to vanity.

Finally, the sardius appears as the sixth foundation stone of New Jerusalem:

“The fifth, sardonyx; the sixth, sardius” (Revelation 21:20).

John also describes God’s appearance using sardius: “And he that sat was to look upon like a jasper and a sardine stone” (Revelation 4:3). The sardius in God’s appearance and the city’s foundation demonstrates that the blood of redemption, which the stone symbolizes, remains eternally essential to God’s dwelling with His people.

The Red Stone: Blood’s Dual Testimony

The sardius’s deep red color connects it unmistakably to blood, which carries dual significance throughout Scripture. Blood testifies both to sin’s guilt and to redemption’s provision—the problem and its solution, judgment and grace, death and life.

The negative aspect appears when God confronts Cain after Abel’s murder: “What hast thou done? the voice of thy brother’s blood crieth unto me from the ground” (Genesis 4:10). Blood testifies against the sinner, crying out for justice. This principle extends throughout the law: “And almost all things are by the law purged with blood; and without shedding of blood is no remission” (Hebrews 9:22). Blood demands payment for sin.

Yet blood also provides the very payment it demands. On the Day of Atonement, the high priest sprinkled blood upon the mercy seat: “And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times” (Leviticus 16:14). This blood covered Israel’s sin, pointing forward to Christ’s superior sacrifice.

Peter declares: “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19). Christ’s blood accomplishes what animal blood could only foreshadow—eternal redemption.

The writer of Hebrews contrasts Abel’s blood with Christ’s: “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Hebrews 12:24). Abel’s blood cried for vengeance; Christ’s blood speaks peace, reconciliation, and access to God’s presence. The sardius, red as blood, testifies to both aspects—the problem requiring solution and the solution itself.

The Birthright Forfeited and Restored

The sardius’s connection to Reuben establishes a critical pattern: natural birthright forfeited through sin, spiritual birthright granted through grace. Reuben possessed the firstborn’s legal position but lost its benefits. The Chronicles record: “Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father’s bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright)” (1 Chronicles 5:1).

This forfeiture typifies Adam’s loss. Created first, given dominion, placed in paradise—Adam held every advantage yet surrendered all through disobedience. Paul traces the consequences: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12). Adam’s birthright as humanity’s head became a curse, transmitting death rather than life to his descendants.

Yet God’s purpose includes restoration through the Last Adam. Paul declares: “The first man Adam was made a living soul; the last Adam was made a quickening spirit” (1 Corinthians 15:45). Christ, as the Last Adam, receives the true birthright—preeminence over all creation. Paul writes: “Who is the image of the invisible God, the firstborn of every creature” (Colossians 1:15). Christ’s position as firstborn establishes His authority and our inheritance through union with Him.

Believers receive this restored birthright not through natural descent but through spiritual rebirth. John testifies: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13). The birthright lost in Adam returns in Christ.

The sardius thus proclaims the complete gospel message: natural birthright forfeited through the first Adam’s sin, spiritual birthright secured through the Last Adam’s obedience. What Reuben lost through instability, Christ established through steadfastness. What the red earth of Adam’s creation testified concerning mortality, the red blood of Christ’s sacrifice transforms into immortality.

From Breastplate to Foundation: The Sardius’s Transfer

The sardius’s appearance in all three contexts demonstrates that blood redemption remains forever essential to God’s relationship with humanity. On the breastplate, the sardius represented Reuben and the natural firstborn—emphasizing what was lost. Among Ezekiel’s covering stones, positioned first among nine, it testifies to humanity’s created state subject to judgment. In New Jerusalem’s sixth foundation, it declares redemption accomplished and eternally secure.

The movement from first position on the breastplate to sixth position in the foundations reveals progression in God’s revelation. What began as representation of forfeited birthright becomes declaration of secured inheritance. The natural gives way to the spiritual, yet the blood that proclaims both guilt and redemption endures.

John’s vision of God upon the throne, appearing “like a jasper and a sardine stone,” confirms this eternal significance. God Himself bears the appearance of both justice (jasper’s transparency) and mercy (sardius’s blood). The rainbow encircling the throne “in sight like unto an emerald” (Revelation 4:3) adds mercy to this display, but the sardius remains—testifying that redemption through blood eternally characterizes God’s throne.

Believers’ eternal security rests upon this foundation. Paul writes: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7). John declares: “Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father” (Revelation 1:5-6). The sardius, appearing in all three contexts, testifies that this blood-bought redemption forms an unshakeable foundation for God’s eternal dwelling with His people.

The Topaz: Divine Wisdom and Illumination

The Topaz in Three Contexts

The topaz occupies the second position in the breastplate’s first row, immediately following the sardius:

“The first row shall be a sardius, a topaz, and a carbuncle” (Exodus 28:17).

The Hebrew pitdah (H6357) describes a yellowish or golden stone valued for its brilliance. This stone bore the name of Simeon, Jacob’s second son, whose name means “heard.” Leah testified: “Because the LORD hath heard that I was hated, he hath therefore given me this son also” (Genesis 29:33). God’s hearing—His attentiveness to human need—establishes a foundation for understanding the topaz’s significance.

In Ezekiel’s description of the anointed cherub, the topaz maintains its position as second among the covering stones:

“Every precious stone was thy covering, the sardius, topaz, and the diamond” (Ezekiel 28:13).

Its consistent second position emphasizes divine order. Just as God’s hearing (Simeon) follows acknowledgment of need (Reuben’s lost birthright), so illumination through wisdom (topaz) follows recognition of sin requiring blood redemption (sardius).

The topaz appears ninth among New Jerusalem’s twelve foundations:

“The ninth, a topaz” (Revelation 21:20).

Its movement from second to ninth position suggests completion. Nine, throughout Scripture, represents completeness of judgment and the fullness of testimony leading to transformation. The topaz in the ninth foundation declares that divine wisdom, having judged and tested God’s people, establishes them eternally upon truth’s unshakeable base.

The Golden Stone: Wisdom’s Radiance

The topaz’s golden-yellow color associates it with light, wisdom, and divine understanding. Scripture consistently connects gold with sacred truth and incorruptible reality. Job declares: “But where shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The depth saith, It is not in me: and the sea saith, It is not with me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof… No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies” (Job 28:12-15, 18).

Yet Job immediately adds: “It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold” (Job 28:16-17). Wisdom surpasses even gold’s value, yet shares gold’s incorruptible nature and brilliance. The topaz, bearing gold’s color, serves as heaven’s vocabulary declaring wisdom’s worth.

Solomon describes wisdom’s worth in similar terms: “Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her” (Proverbs 3:13-15). The topaz’s golden radiance illustrates this precious wisdom that enlightens understanding.

Paul connects divine wisdom directly to Christ: “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30). Christ embodies the wisdom the topaz symbolizes. In Him “are hid all the treasures of wisdom and knowledge” (Colossians 2:3). The golden stone points to the Golden One who illuminates truth.

Divine Illumination: From Darkness to Light

The topaz’s brilliance speaks of divine light penetrating spiritual darkness. Scripture consistently portrays God’s word and wisdom as light guiding believers from error into truth. David declares: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). Solomon adds: “For the commandment is a lamp; and the law is light” (Proverbs 6:23).

This illumination operates both objectively and subjectively. Objectively, God’s word provides revelation—truth disclosed that humanity could not discover independently. Peter writes: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Peter 1:19). God’s revealed word functions as light in darkness until Christ Himself arises in believers’ hearts.

Subjectively, God opens understanding to comprehend revealed truth. Paul describes this work: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). God both provides external revelation and grants internal illumination to perceive it.

Jesus declares Himself the source of both aspects: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). Christ is both the content of revelation and the one who opens eyes to see. The topaz’s golden radiance symbolizes this dual function—wisdom revealed and wisdom received.

The progression from darkness to light marks every believer’s experience. Paul writes: “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Ephesians 5:8). Peter declares: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9). The topaz’s brilliance testifies to this transformation—from spiritual blindness to enlightened understanding, from error’s confusion to truth’s clarity.

Wisdom Applied: Understanding God’s Ways

The topaz represents not merely intellectual knowledge but practical wisdom—divine truth applied to life. James distinguishes between earthly and heavenly wisdom: “This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:15-17).

True wisdom produces transformation. It does not remain abstract theory but becomes lived reality. Solomon writes: “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her” (Proverbs 4:7-8). Wisdom applied elevates character, directs choices, and shapes destiny.

Paul prays for believers to receive this practical wisdom: “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints” (Ephesians 1:17-18). Divine wisdom reveals God’s purpose, clarifies calling, and displays inheritance’s glory.

The topaz, positioned second on the breastplate after the blood-red sardius, teaches that wisdom follows redemption. Understanding God’s ways requires first experiencing His grace. Those who know themselves redeemed by blood gain capacity to receive wisdom’s instruction. As Paul declares: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). Spiritual wisdom requires spiritual birth.

From Breastplate to Foundation: The Topaz’s Transfer

The topaz’s appearance in all three contexts demonstrates that divine wisdom and illumination remain essential at every stage of God’s work. On the breastplate, it represented Simeon and God’s hearing—His attentiveness to human need and His response through wisdom’s instruction. Among Ezekiel’s covering stones, maintaining second position, it testifies that even in humanity’s natural state, divine wisdom orders creation according to God’s purpose. In New Jerusalem’s ninth foundation, it declares wisdom’s complete work—judgment finished, understanding perfected, God’s ways fully revealed to His transformed people.

The movement from second to ninth position reveals wisdom’s progressive operation. What began as God hearing human cries culminates in complete understanding of His purpose. The natural capacity for wisdom, present in creation but corrupted by sin, becomes spiritual reality in the new creation. What was dimly perceived through law’s instruction shines with full brilliance in Christ’s revelation.

Paul describes this progression: “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Corinthians 13:12). Present partial understanding gives way to complete knowledge. The topaz in the ninth foundation testifies to this completed revelation—wisdom’s full manifestation when believers see Christ as He is.

John promises: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). Seeing Christ produces transformation into His likeness. The golden topaz, radiating divine wisdom’s brilliance, points toward this ultimate illumination when all shadows flee and believers comprehend fully what redemption accomplished.

Conclusion: Blood and Light United

The sardius and topaz together establish foundational truths essential to redemption. The sardius, red as blood, declares humanity’s need for atonement and God’s provision through sacrifice. What Reuben forfeited through instability, Christ secures through steadfast obedience. What Adam lost through disobedience, the Last Adam restores through righteousness. The blood that testifies against sin becomes the blood that purchases pardon.

The topaz, golden as divine light, reveals God’s wisdom guiding believers from darkness to understanding. What Simeon’s name declared—God hears human cries—wisdom fulfills through illumination and instruction. God not only redeems through blood but enlightens through truth, transforming those purchased by sacrifice into those governed by understanding.

These two stones appear together in all three contexts, demonstrating that blood redemption and divine wisdom operate inseparably throughout God’s work. Redemption without illumination leaves believers forgiven but ignorant of God’s ways. Wisdom without redemption offers knowledge to those lacking life. Together, they provide complete salvation—pardon for past guilt and guidance for present living, justification through Christ’s blood and sanctification through truth’s light.

Paul unites both aspects when he writes: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he hath abounded toward us in all wisdom and prudence” (Ephesians 1:7-8). Redemption through blood flows from wisdom’s riches. Grace provides pardon; wisdom directs transformation.

These first two stones establish the pattern the remaining four stones will develop. In Part 2, we will examine the sapphire and emerald—stones that reveal God’s throne authority and resurrection power. In Part 3, the beryl and jasper will complete the testimony, declaring transformation’s progressive work and ultimate transparency in God’s presence.

Yet already, through sardius and topaz alone, we perceive redemption’s essential elements. Blood purchases access; wisdom guides understanding. Christ provides both—the sacrifice that reconciles and the truth that transforms. The stones that appeared first on Aaron’s breastplate now stand eternally in New Jerusalem’s foundations, testifying that these realities—established from the beginning—endure into the age to come and provide the unshakeable base upon which God dwells with His redeemed people forever.

Gemstones: Foundations of New Jerusalem, Part 2

[Study Aired January 20, 2026]

Introduction

Part 1 of this article established the twelve foundations of New Jerusalem as the apostolic testimony—the permanent, unchanging apostolic foundation resting upon Christ Who builds His church. We examined the testimony of the twelve apostles, the spiritual significance of the number twelve, and Christ’s role as the chief cornerstone. Now we turn to examine how these foundations fulfill what the High Priest’s breastplate foreshadowed, how the gates and foundations work together in God’s redemptive plan, and how divine glory fills the eternal city.

Throughout Scripture, God reveals His purpose through patterns of progression—from natural to spiritual, from shadow to substance, from type to fulfillment. Paul declares, “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Corinthians 15:46). The High Priest’s breastplate represented the natural; New Jerusalem’s foundations reveal the spiritual. Understanding this progression illuminates God’s eternal purpose to transform humanity from the carnal Adamic nature into the spiritual Christic nature.

Comparison with the High Priest’s Breastplate

The High Priest’s breastplate and New Jerusalem’s foundations both display twelve precious stones representing complete governmental foundation, yet their differences reveal profound theological progression. Understanding these distinctions illuminates God’s redemptive plan moving from shadow to substance, from type to fulfillment.

The breastplate’s stones, specified in Exodus 28:17-20, included sardius, topaz, carbuncle, emerald, sapphire, diamond, ligure, agate, amethyst, beryl, onyx, and jasper. New Jerusalem’s foundations present jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, and amethyst. Some stones appear in both lists—jasper, sapphire, emerald, beryl, topaz, amethyst—demonstrating continuity between old and new covenants. Both arrangements rest upon God’s unchanging character and purpose. Yet the divergent stones and altered sequence reveal that the new covenant fulfills but does not merely repeat the old.

The breastplate’s foursquare design, doubled to create a pouch for the Urim and Thummim, symbolized God revealing His will through the High Priest’s ministry. Israel approached God through Aaron, who bore their names upon his heart when entering the holy place. This arrangement typified Christ’s present ministry as our High Priest who ever lives to make intercession for us. Paul explains, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25). The breastplate demonstrated God’s present provision for His people under the old covenant—Aaron bearing their names, making intercession, seeking divine guidance.

New Jerusalem’s foundations, by contrast, represent the completed work of redemption—not ongoing intercession but eternal establishment. The twelve foundations bearing the apostles’ names declare that God has accomplished His purpose, finished the work, and established His people upon an unshakeable base. This explains why the foundations are exactly that—foundations supporting walls, not garments worn by priests. The completed building testifies to completed redemption.

The breastplate’s stones bore tribal names according to birth order—Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. These names traced natural descent through Jacob’s sons, establishing identity through physical lineage. New Jerusalem’s foundations bear apostolic names representing spiritual calling, divine appointment, and direct revelation from Christ. The shift from tribal to apostolic names marks the transition from natural Israel to spiritual Israel, from physical descent to spiritual birth, from law to grace.

The arrangement of stones also differs significantly. The breastplate displayed four rows of three stones each, with specific stones occupying designated positions. New Jerusalem’s foundations present twelve distinct layers, each fully encircling the city’s base. This architectural difference reveals theological truth. The breastplate’s four rows symbolized the four corners of the earth—God’s people gathered from all nations, yet still organized by tribal division. New Jerusalem’s continuous foundations demonstrate complete unity—no division, no separation, all believers sharing equally in the same foundation. Paul declares, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). The unified foundation structure makes visible this spiritual reality.

Most significantly, the breastplate required continual maintenance and replacement as high priests died and new ones succeeded them. Aaron wore it, then Eleazar, then Phinehas, generation after generation. The physical stones remained, but the priest wearing them changed. New Jerusalem’s foundations, by contrast, require no replacement, no succession, no maintenance. They stand eternally fixed, supporting the city forever. This permanence reflects Christ’s superior priesthood, for He “continueth ever, hath an unchangeable priesthood” (Hebrews 7:24). The apostolic foundation likewise endures forever, never requiring update or revision.

The progression from breastplate to foundations thus demonstrates redemption’s movement from temporary to permanent, partial to complete, shadowy to substantial. Both collections of twelve stones testify to God’s faithful government of His people, yet New Jerusalem’s foundations reveal the eternal reality toward which the breastplate always pointed.

The Gates and the Foundations

New Jerusalem’s twelve gates and twelve foundations work together to reveal complete truth about entering God’s presence and dwelling there securely. The gates provide entrance; the foundations ensure permanence. The gates bear the names of Israel’s twelve tribes; the foundations bear the names of the Lamb’s twelve apostles. This parallel structure demonstrates both continuity and progression in God’s redemptive plan.

John describes the gates: “And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east three gates; on the north three gates; on the south three gates; and on the west three gates” (Revelation 21:12-13). The gates are positioned at each cardinal direction—three east, three north, three south, three west—permitting entrance from every point of the compass. This arrangement signifies universal access. Jesus declared, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). The gates’ orientation in all four directions makes visible this drawing of people from every nation.

The tribal names on the gates honor Israel’s role in redemptive history. God chose Abraham, established covenant with Isaac, blessed Jacob, and brought forth twelve tribes to be His special people. Through Israel came the promises, the covenants, the law, the prophets, and ultimately Christ Himself. Paul acknowledges, “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came” (Romans 9:4-5). The gates bearing tribal names testify that God’s purpose always centered on bringing salvation to all nations through Israel.

Yet entrance through gates bearing tribal names does not mean salvation comes through natural descent from Abraham. Rather, the gates testify that God’s covenant promises find fulfillment through Christ, the true Israelite, the true Son of Abraham, the true heir of all promises. Those who enter do so not by physical lineage but by spiritual birth. Jesus explained, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3). The new birth, not natural birth, grants access through these gates.

The relationship between gates and foundations illuminates essential truth. Gates provide entrance but offer no permanent support; foundations bear weight and ensure stability. Similarly, we enter God’s kingdom through faith in Christ, but we remain in that kingdom through the solid foundation of apostolic doctrine. Paul warns, “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14). The apostolic foundation provides stability against doctrinal deception, enabling believers to grow steadily toward maturity in Christ.

John notes that each gate consists of a single pearl: “And the twelve gates were twelve pearls; every several gate was of one pearl” (Revelation 21:21). Pearls form through suffering—an oyster responding to irritation by coating the intruding particle with layer upon layer of nacre until a precious gem results. This process perfectly symbolizes Christ’s suffering producing our salvation. He endured the cross, despised the shame, and through His suffering opened the way into God’s presence. Entry through pearl gates means entering through Christ’s suffering, appropriating by faith what His sacrifice accomplished.

Yet Scripture also reveals that those who enter through this gate are called to follow the same pattern. While Christ’s suffering alone accomplishes redemption, those who belong to Him are appointed to be conformed to His image through shared affliction. Paul declares, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Philippians 3:10). Again he explains, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church” (Colossians 1:24).

These sufferings do not add to Christ’s finished redemptive work, for His sacrifice is complete and sufficient. Rather, they complete the application of that work within His body, as believers are shaped, refined, and transformed through the same process of obedience, endurance, and submission that Christ Himself walked. As the pearl forms through repeated layers produced by irritation, so believers are refined through tribulation, being clothed with Christ through endurance. Thus, those who enter through the pearl gates do not merely acknowledge Christ’s suffering—they are called to walk in His steps, bearing the cross appointed to them, until His life is fully revealed in them.

The gates remain perpetually open: “And the gates of it shall not be shut at all by day: for there is no night there. And they shall bring the glory and honour of the nations into it” (Revelation 21:25-26). This openness signifies ongoing access to God’s presence. Christ does not admit believers once and then close the door. The way remains open, the invitation continues, the welcome never expires. This perpetual access contrasts sharply with the old covenant, where only the High Priest entered the most holy place, and only once yearly. Now, believers have “boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19-20). The open gates make visible this bold access.

The nations bringing their glory and honor into the city reveals the ultimate scope of redemption. God’s purpose extends beyond saving individuals to transforming entire nations. The kingdoms of this world become the kingdom of our Lord and of His Christ. What began with twelve tribes becomes multitudes from every kindred, tongue, and people. The gates bearing tribal names thus point, not to exclusion, but to the divinely appointed means through which universal blessing flows. Abraham received the promise, “And in thee shall all families of the earth be blessed” (Genesis 12:3). The perpetually open gates, receiving glory from all nations, demonstrate this promise’s fulfillment.

The Glory of God and the Lamb

The twelve foundations, though magnificent in their beauty and essential to the city’s structure, serve ultimately to support and display God’s glory. John emphasizes that New Jerusalem requires neither sun nor moon for illumination: “And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” (Revelation 21:23). The city’s brilliance derives not from created luminaries but from the Creator’s unveiled presence.

Throughout Scripture, God’s glory represents His manifest presence, His revealed character, His visible excellence. When Moses requested, “I beseech thee, shew me thy glory” (Exodus 33:18), God responded by revealing His goodness, proclaiming His name, and displaying His mercy. Glory encompasses all that God is—His holiness, His love, His power, His wisdom, His righteousness, His truth. In New Jerusalem, this glory fills the city completely, requiring no secondary light source.

The designation “the Lamb” holds special significance. Throughout Revelation, Christ appears as the Lamb who was slain—simultaneously demonstrating His sacrificial death and His victorious resurrection. John introduces Him: “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth” (Revelation 5:6). The Lamb bears the marks of sacrifice yet exercises complete power (seven horns) and perfect knowledge (seven eyes). His death purchases redemption; His life sustains the redeemed.

When John declares the Lamb is the city’s light, he affirms that Christ’s finished work provides eternal illumination. The cross, which appeared as defeat and darkness, proves to be the source of perpetual light. Paul writes, “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). The glory of God shines in Christ’s face—the Lamb who was slain yet lives forever.

The foundation’s precious stones interact with this divine light in magnificent ways. Each stone’s unique color, clarity, and brilliance reflects different aspects of God’s glory. The jasper’s transparency reveals purity; the sapphire’s blue declares sovereignty; the emerald’s green testifies to life; the sardius’s red speaks of sacrifice. United in one foundation, these stones create a spectrum of reflected glory, demonstrating that God’s character encompasses infinite dimensions of excellence.

John’s description of the city’s appearance emphasizes its relationship to light: “Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal” (Revelation 21:11). The entire city manifests God’s glory like a jasper stone—perfectly clear, utterly transparent, radiantly beautiful. This clarity means nothing obscures God’s presence. No sin dims His light, no rebellion clouds His revelation, no darkness interrupts His manifestation.

The promise finds complete fulfillment: “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name shall be in their foreheads” (Revelation 22:3-4). Seeing God’s face—the ultimate expression of intimate fellowship—becomes the believers’ eternal privilege.

The apostolic foundations make this glory accessible to all nations. John observes, “And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it” (Revelation 21:24). The nations walk in this light because the apostles proclaimed it to the world. The apostolic testimony, preserved in Scripture and supported by these twelve foundations, continues drawing people to God’s light.

This perpetual illumination fulfills ancient prophecy. Isaiah declared, “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isaiah 60:1-3). New Jerusalem represents this prophecy’s complete fulfillment—the city arising in splendor, God’s glory shining forth, nations streaming to its light.

The relationship between God and the Lamb as the city’s joint light source reveals the unity of Father and Son. Jesus declared, “I and my Father are one” (John 10:30). This unity extends beyond mere agreement to essential oneness of being. The glory of God and the light of the Lamb function together as one source of illumination because the Father and Son share one divine nature. Yet the Son’s unique role as the Lamb—the sacrifice who purchased redemption—means He manifests this glory specifically through His redemptive work. We see God’s glory most clearly in the Lamb’s sacrifice.

The Eternal City Realized

When John describes New Jerusalem, he notes, “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it” (Revelation 21:22). The entire city exists as God’s dwelling place, with Christ and the Father functioning as the temple. The cornerstone becomes the temple itself—not a component of something greater, but the very presence that fills all things.

The twelve foundations supporting this city’s walls demonstrate that God’s eternal dwelling rests upon the apostolic testimony concerning Christ. Everything the apostles proclaimed finds its ultimate vindication when New Jerusalem descends. Their testimony about Christ’s virgin birth, sinless life, atoning death, bodily resurrection, ascension to the Father, present high priestly ministry, and coming glory—all proves eternally true.

The progression from natural to spiritual reaches its culmination. What began with Adam formed from dust concludes with glorified saints transformed into Christ’s image. The pattern God established from creation—transforming natural humanity through process into spiritual maturity—finds its perfect fulfillment. Paul explains, “The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Corinthians 15:47-49).

The foundations garnished with precious stones testify that this transformation produces genuine beauty, lasting value, and eternal glory. Each believer becomes a living stone in God’s spiritual temple, reflecting divine glory through transformed character. Peter writes, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). The precious stones adorning the foundations represent believers glorified and perfected.

The measurements of the city reveal divine perfection. The wall stands twelve thousand furlongs high, the same measurement as its length and breadth, forming a perfect cube. This cube recalls the Most Holy Place in Solomon’s temple, which also measured as a cube—twenty cubits by twenty cubits by twenty cubits. The entire city becomes the Holy of Holies, filled with God’s presence, accessible to all who enter through the gates of pearl.

Conclusion

The twelve foundations of New Jerusalem reveal the culmination of God’s eternal purpose. What the High Priest’s breastplate foreshadowed through natural representation, the foundations fulfill through spiritual reality. The tribes gave way to apostles, the temporary to the permanent, the shadowy to the substantial.

The gates and foundations work together, demonstrating that entrance comes through Israel’s Messiah (gates bearing tribal names) while permanence rests upon apostolic testimony (foundations bearing apostolic names). The pearl gates testify to Christ’s suffering; the precious stone foundations testify to His glory. Together they declare that salvation flows from God’s covenant faithfulness to Israel, extends to all nations through Christ, and establishes believers upon the unchanging foundation of apostolic doctrine.

The glory of God and the Lamb fills this city with perpetual light, requiring no sun or moon. The foundations’ precious stones reflect this glory in myriad colors and brilliance, making visible the infinite excellence of God’s character. What once could only be approached with fear now invites intimate fellowship. What once required High Priestly mediation now permits direct access. What once admitted one priest once yearly now welcomes multitudes perpetually.

The transformation from natural to spiritual, from Adam to Christ, from carnal to glorified finds its perfect completion when New Jerusalem descends. The pattern established from creation—God forming natural humanity with the express purpose of transforming them into spiritual maturity—reaches its intended goal. Every believer stands upon the apostolic foundation, built together into a holy temple, reflecting divine glory, dwelling in God’s immediate presence forever.

As we await this city’s descent, we live according to its principles now. We stand upon the apostolic foundation, refusing all teaching that contradicts Scripture. We enter through the gates of pearl, acknowledging that Christ’s suffering alone opens the way to God. We reflect divine glory however imperfectly, being transformed from glory to glory by the Spirit. We maintain hope in the city’s complete manifestation, knowing that present suffering cannot compare with coming glory.

The precious stones adorning the foundations—jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, amethyst—each declare specific aspects of redemption. Individually, they receive detailed examination in separate articles within this series. Collectively, they testify that God’s redemptive work encompasses every dimension of transformation necessary to bring natural humanity into spiritual glory.

The twelve apostles whose names grace these foundations did not appoint themselves. Christ chose them, revealed truth to them, commissioned them, and preserved their testimony in Scripture. Their words form the permanent record of divine revelation—complete, sufficient, eternally established. No subsequent teaching can improve upon it, no new revelation can supersede it, no doctrinal development can replace it. The foundation is laid; the city will be built according to its pattern.

John’s vision concludes with an invitation that echoes across the ages: “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17). The foundations support this invitation. The gates stand perpetually open. The glory fills the city with light. The Lamb who was slain yet lives provides eternal life to all who come.

May we, by God’s grace, be found standing upon this unshakeable foundation when New Jerusalem descends from heaven, prepared as a bride adorned for her husband. May we enter through the pearl gates, walk on streets of gold, drink from the river of life, eat from the tree that yields twelve manner of fruits, see God’s face, and serve Him in His eternal city—built upon the foundation of the apostles of the Lamb, illuminated by the glory of God and the light of the Lamb, secured forever by Christ the chief cornerstone.

“And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Revelation 21:3-4)

Clothed in Christ: The Scriptural Journey from Eden’s Fig Leaves to Revelation’s Fine Linen, Part 2

[Study Aired June 17, 2025]

[Click here for part 1.]

Introduction

Throughout Scripture, clothing is more than mere fabric—it is a profound theological design woven into the story of redemption. From the moment nakedness came to light in Genisis to the triumphant marriage supper of the Lamb in Revelation, garments serve as tangible symbols of spiritual realities. They represent covering sin and righteousness gained, shame and salvation, defilement and glory. In the Bible’s grand narrative, to be clothed or unclothed signifies one’s spiritual state before God. As we trace the progressive use of garments from Genesis to Revelation, a consistent message emerges: God Himself provides the necessary covering for sin, ultimately clothing His people in the righteousness of Christ. We will explore that redemptive journey—beginning with the fig leaves Adam and Eve wore (Genesis 3:7) and culminating in Christ’s royal vesture bearing the title “KING  OF  KINGS, AND LORD  OF  LORDS” (Revelation 19:16). Along the way, we will examine key transitions in this framework: the holy garments of Israel’s priesthood, the filthy garments of Joshua in Zechariah’s vision, Isaiah’s promise of salvation as a robe of righteousness, the radiant clothing of Christ at the Transfiguration, the poignant details of Jesus’ crucifixion garments. In doing so, we will consider the original Hebrew and Greek terms (such as kĕthoneth H3801 and endúō G1746) that deepen our understanding of these texts. The goal is to gain spiritual understanding of garments—showing that to be “clothed in Christ” is the ultimate fulfillment of this biblical theme.

Eden’s Coats of Skins: The First Redemptive Covering

Humanity’s story of clothing opens in the Garden of Eden with a dust-formed pair whose nature was natural—“of the dust, earthy” (1 Corinthians 15:45-49)—and therefore subject to shame, mortality, and sin. When Adam and Eve became conscious of their condition, they instinctively tried to mask it: “They sewed fig leaves together and made themselves aprons” (Genesis 3:7). Throughout Scripture, fig leaves represent every flesh-driven attempt to hide sin—external, fragile, and fruitlessness (cf. Jesus’ judgment on the leafy yet barren fig tree, Matthew 21:19).

Throughout Scripture, fig leaves become the Bible’s shorthand for do-it-yourself righteousness. Their broad, pliable shape allows for a quick makeshift covering, yet they wilt within hours—an apt picture of the flesh’s short-lived solutions to guilt. Jesus highlights the symbol when He approaches a leafy fig tree hungry for fruit; finding none, He condemns its false display: “Let no fruit grow on thee henceforward forever” (Matthew 21:19; cf. Mark 11:13–14). Though it was not the season for ripe figs, a fig tree in full leaf should have borne early fruit; its leaves falsely advertised life while offering nothing of substance. This living parable exposed the spiritual hypocrisy of those who appeared righteous outwardly but bore no fruit of repentance or faith—mirroring Adam and Eve’s fig-leaf covering that could not hide their sin (Genesis 3:7). The curse was not merely on the tree but on what it represented: self-righteous religion void of the spirit’s work. As the tree withered from the roots, so, too, would the lifeless system of outward show without inward transformation. It was a solemn warning that only the righteousness provided by God—Christ Himself—can truly clothe the soul and bear fruit unto life.

The prophets strike the same note: Micah laments that he searches the fig tree for early figs but finds only leaves (Micah 7:1), while Hosea likens Israel’s idolatry to fleeting first fruit that disappoints (Hosea 9:10). In every case, abundant foliage without fruit represents outward religion, rituals, moral effort—that looks promising yet cannot nourish or remove sin. Adam and Eve’s leafy aprons are therefore the Bible’s earliest example of self-manufactured cover-ups, and the rest of Scripture exposes the futility of such flesh-sewn garments.

God immediately exposed the futility of such self-coverings by providing a radically different garment: “Unto Adam also and to his wife did the Lord God make coats of skins and clothed them” (Genesis 3:21). The Hebrew kĕthoneth (כְּתֹנֶת, H3801) denotes a tunic covering the whole body and later refers to priestly linen (e.g., Exodus 28:4). Its root means “to cover,” declaring that only a God-given covering can address dust-man’s shame.

From fig leaves to skins—three spiritual lessons

These contrasting garments teach three intertwined truths. First, self-effort is inadequate: fig leaves wither quickly, just as any righteousness stitched together by the flesh (Isaiah 64:6) “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” Second, atonement requires life: although Genesis 3:21 mentioned above does not detail it, the verse presupposes the death of an innocent creature, foreshadowing Christ, who “condemned sin in the flesh” (Romans 8:3). Third, covering anticipates transformation: the provisional skins look ahead to the day when dust will be “clothed upon with our house from heaven” (2 Corinthians 5:2-4) “For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.”

Every subsequent God-given garment—priestly linen, prophetic mantle, white raiment—extends this pattern of atonement, mediation, and promised spirit-clothing, culminating in the fine linen granted to the Bride of Christ

Holy Garments of the Priesthood: Glory and Beauty Set Apart

Moving forward in history, we encounter another significant set of garments: the holy vestments of the Levitical priesthood. Under the Old Covenant, God established an entire system of sacrifices and mediators (the priests) to deal with Israel’s sin, and He was exceedingly specific that those priests be properly attired. “And thou shalt make holy garments for Aaron thy brother for glory and for beauty” (Exodus 28:2). These priestly garments—described in detail in Exodus chapters 28 and 29 were not optional or merely ornamental; they were sacred attire symbolizing the sanctity required to approach a holy God. Aaron the high priest wore a richly decorated ephod, a breastplate with precious stones (engraved with the names of the tribes of Israel), a mitre with a gold plate inscribed “HOLINESS TO THE LORD,” and underneath it all, a fine linen tunic (a kĕthoneth) and fine linen undergarments (Exodus 28:4, 39-43). Each piece carried meaning. For instance, the mitre’s golden plate signified that Aaron bore Israel’s guilt and needed holiness on his forehead so the people would be accepted. “And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre, it shall be. And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.” (Exodus 28:36–38) The bells on the hem of his robe signaled his movement in the Holy Place “that he die not” (Exodus 28:35), underscoring the peril of approaching God without due preparation. Every garment proclaimed that set-apartness and purity were required in God’s service.

Not only did these vestments convey consecration, they foreshadow the ultimate High Priest, Jesus Christ. All the garments worn by the Old Testament priests were symbolic of being set apart for God’s work of atoning for sin. Compliance with this God-ordained “dress code” was mandatory: “Aaron and his sons must wear [the garments] … so that they will not incur guilt and die” (Exodus 28:43). The elaborate and beautiful nature of the high priest’s attire taught Israel that the work of mediation was glorious, and that the mediator needed to be holy. At the same time, the very need for special garments spoke of humanity’s separation from God—sinful man cannot walk into God’s presence “as he is,” but must be clothed in holiness not his own. The Israelites, seeing their priests robed in white linen and gold, carrying sacrificial blood, had a continual visual reminder of the cost and necessity of atonement. Hebrews 4:14 calls Jesus our “great high priest”, and unlike Aaron, Christ is perfectly holy and needed no sacrifice for Himself. Yet on the cross He fulfilled all that the priestly garments signified, carrying out God’s plan of atonement. These garments symbolized the complete holiness God requires of His mediators.

The material of the priestly clothes is significant as well—fine linen, especially for the tunic and mitre. Linen in Scripture symbolizes purity and righteousness. (Rev 19:8) “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”. The tunic of fine linen (again a kĕthoneth) was a reminder that God’s servants must be clothed in purity to minister before Him. In fact, the Hebrew word for fine linen (shesh H8336) is used for the splendid white garments of kings and priests. The continuity of symbolism is striking what began as God covering Adam with a kĕthoneth continues as God clothes His priests with kĕthoneth tunics of linen. The same covering scheme threads forward, now in the formal worship life of Israel. Thus, the priestly garments stand as an early installment in the “the robe of righteousness” (Isaiah 61:10) that God is preparing for His people. They point both backward (to Eden’s skins) and forward (to the perfect righteousness in which believers will be clothed). God used these distinctive garments to set His spiritual leaders apart, instilling reverence and depicting, in a tangible way, the holiness without which none can see the Lord. Every time a priest donned his ephod, or a high priest dressed in his full ceremonial dress on the Day of Atonement, it was a living parable of the Gospel: sin requires a covering, holiness is needed to draw near, and God Himself provides what is necessary for atonement.

Filthy Rags Exchanged: Joshua the High Priest in Zechariah 3

Moving from the law to the prophets, the vision of Joshua the high priest in Zechariah 3 provides a dramatic illustration of God’s redemptive undressing and dressing of a sinner. Zechariah, a post-Babylonian prophet, was shown the current high priest Joshua standing before the Angel of the Lord in the heavenly court—except Joshua was utterly defiled. “Now Joshua was clothed with filthy garments and stood before the angel” (Zechariah 3:3). This scene is startling: the very person who represents the people before God is dressed in filthy clothes. The Hebrew term for “filthy” (צֹאִים, tsō’îm H6674) is extremely strong, indicating utter vileness; indeed, it implies garments fouled with excrement. The high priest’s robes, meant to be clean and holy, are instead depicted as nauseatingly unclean. Satan stands at Joshua’s right hand to accuse him (Zechariah 3:1) “And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.”, pointing to the glaring fact of his defilement. Here is Israel’s sin vividly portrayed—their mediator is unfit; their sins have left even their priest in squalor. All hope would seem lost were it not for the mercy and authority of God revealed next.

In the vision, the Angel of the Lord rebukes Satan and then issues a gracious command: “Take away the filthy garments from him.” To Joshua the Angel says, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment” (Zechariah 3:4). This is a gospel moment in the Old Testament. The filthy clothes are removed—symbolically, Joshua’s iniquity is taken away—and he is clothed anew with pure vestments. The text goes on to describe a “fair mitre” set on Joshua’s head and the Angel of the Lord standing by, signifying divine approval (Zechariah 3:5) “And I said, Let them set a fair mitre upon his head. So, they set a fair mitre upon his head and clothed him with garments. And the angel of the LORD stood by.” We have here an enacted parable of justification: God removes the sinner’s filth and clothes him in righteousness not his own. Joshua could do nothing to clean himself; God had to command the cleansing. The “change of raiment” given to the high priest represents forgiveness and a restored state of purity, allowing him once again to minister before God. It is worth noting that this is not merely individual but representative—Joshua’s cleansing signifies God’s grace to Israel, preparing them for service after the exile. Nonetheless, on an individual level, it powerfully prefigures how every believer is saved: we stand in filthy rags until God, by chastening grace, removes our sin and clothes us in righteousness.

The significance of dirty clothes was not new to Zechariah’s audience. Isaiah had earlier declared, “We are all as an unclean thing, and all our righteousnesses are as filthy rags” (Isaiah 64:6). Humanly speaking, even our best deeds are defiled. But Isaiah also prophesied a solution (as we will see in the next section): God providing garments of salvation. Zechariah’s vision picks up that promise and dramatizes it. One cannot help but see in Joshua’s stripping and reclothing a foreshadowing of the work of Christ. When Jesus died and rose again, He took away our iniquity and provided for us the garments of salvation—His own righteousness credited to us, often spoken of in the New Testament as a robe or clothing (e.g., Matthew 22:11-12; 2 Corinthians 5:21). Christ takes our sin upon Himself and in return clothes us with His perfect righteousness, a thought consistent with Zechariah’s imagery. The significance of Joshua standing there in filthy clothes is that he could not serve God in that state; similarly, we cannot stand before God clothed in the soiled garb of our sin. But God’s response — “I have caused thine iniquity to pass from thee” — is the essence of the Gospel. Zechariah 3 thus stands as a pinnacle of Old Testament hope: sin removed, and new attire given by the Lord’s decree. It anticipates the time when everyone, once dressed in muck, will be clothed with righteousness.

Garments of Salvation and the Robe of Righteousness: Isaiah’s Prophecy

The Book of Isaiah provides some of Scripture’s most beautiful clothing imagery, explicitly linking garments with salvation and righteousness. Writing about a century before Zechariah, the prophet Isaiah looked forward to the restoration God would bring to His people. In Isaiah 61, a chapter heralding the mission of the Messiah and the restoration of Israel, the prophet exults in God’s saving work using the language of being clothed. “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, He hath covered me with the robe of righteousness” (Isaiah 61:10). Here is a clear statement that salvation is something God puts on us—He clothes us with it. The parallelism in this verse equates “garments of salvation” with “robe of righteousness,” reinforcing that to be saved is to be made righteous in God’s sight, and this is depicted as a comfortable, beautiful garment given to the redeemed. Isaiah 61:10 further illustrates it with bridal imagery: “as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels”. Isaiah uses this picture to convey the glory and joy of being arrayed in God’s salvation. Just as a wedding garment is a source of joy and honor, so the righteousness God bestows is precious and splendid.

Isaiah 61:10 resonates deeply as a description of imputed righteousness—the doctrine that God covers believers in the righteousness of Christ, like a pure white robe. The Hebrew word for “clothed” (labash H3847) and “covered” (ya’at H3271) in this verse are strong terms indicating that God Himself is wrapping the individual in these garments. One does not clothe oneself here; “He hath clothed me… He hath covered me.” Earlier in Isaiah, there is a promise that “He hath covered me in the shadow of His hand” (Isaiah 49:2) and an invitation to “put on thy beautiful garments, O Jerusalem” (Isaiah 52:1). The idea is consistent: God provides the clothing of redemption, and His people are to receive it with joy. Isaiah 61:3 also famously speaks of “the garment of praise for the spirit of heaviness,” another exchange God grants to the brokenhearted. All these instances convey a divine transaction: God giving something to cover, to beautify, to transform. The robe of righteousness imagery in Isaiah 61:10 directly prefigures the New Testament revelation that our righteousness is not from works but from God through faith. Philippians 3:9 echoes this desire “to be found in Him, not having mine own righteousness (filthy rags), which is of the law, but that which is through the faith of Christ, the righteousness (Bridal garment) which is of God by faith.” It is as if Paul is saying: “I took off my filthy self-righteous rags and now I’m dressed in the righteousness God gives.”

Significantly, Isaiah’s use of bridal imagery (“as a bride adorns herself”) connects to the final book of Scripture, Revelation, where the Bride of Christ is arrayed in fine linen (we will come to that in our next study). Isaiah’s prophecy stands as a bridge between the old and new, law and gospel. It assures us that joy and rejoicing come when God clothes us in salvation. No longer naked and ashamed as in Eden, no longer in filthy rags as in our sin, we can exult: “He has covered me!” There is almost a sigh of relief in Isaiah’s voice, as if he’s saying, “Despite my unworthiness, look what God has done—He dressed me in the radiant garments of His saving grace.” It’s a far cry from Adam hiding in the bushes with fig leaves; it’s the prodigal son wearing the best robe the father could bring out (Luke 15:22). Thus, Isaiah 61 prepares us for the New Covenant reality: to put on Christ’s righteousness as a garment. When we read this verse in the light of Christ, we understand that the garments of salvation are nothing less than the righteousness of Jesus applied to us, and the robe of righteousness is in fact the Lord Himself whom we “put on.” Small wonder that Isaiah begins, “I will greatly rejoice in the Lord” — for being clothed by God’s grace is our greatest joy and the essence of the gospel.

The Transfiguration: A Glimpse of Glory in Garments

In the New Testament, the pattern of radiant clothing reaches a climax in the person of Jesus Christ. One pivotal event that highlights the significance of garments is the Transfiguration of Christ. Peter, James, and John ascended a high mountain with Jesus, and there the Lord was momentarily revealed in His glory. The Gospel accounts describe not only a change in Jesus’ countenance but specifically in the appearance of His clothing. Mark records, “And His raiment became shining, exceeding white as snow; so, as no fuller on earth can white them” (Mark 9:3). In this miraculous moment, Jesus’ ordinary clothes were transformed into a blinding white, a whiteness beyond any earthly cleaning process. Matthew’s Gospel similarly says, “His face did shine as the sun, and His raiment was white as the light” (Matthew 17:2). Luke adds that Jesus’ clothes became “white and glistering” (Luke 9:29). The Transfiguration thus gave the disciples a preview of Christ’s heavenly glory and resurrection beauty, using clothing as a key indicator. The One who “took upon Him the form of a servant” (Philippians 2:7) appeared in the humble garb, but on this occasion, His garments gleamed with majestic light. This teaches us that dazzling, white clothing is associated with glory and purity — a trait we will later see in descriptions of the risen Christ and heavenly beings.

The theological significance of the Transfiguration’s radiant apparel is manifold. First, it affirmed Jesus’ godly Sonship. The whiteness and brilliance of His garments would call to mind the glory of God and the descriptions of God’s own appearance (e.g., Daniel 7:9 describes God’s garment “white as snow”). By sharing that glory visibly, Jesus confirmed that He is indeed “Light from Light,” truly divine. Second, the Transfiguration can be seen as foreshadowing the resurrection and even the future glory of the saints. Mark’s note that no fuller on earth could whiten clothes like this suggests an otherworldly purity – a state of holiness and glory that is not attainable by human effort, only by God’s power. This anticipates the promise that one day “we shall be like Him; for we shall see Him as He is” (1 John 3:2). In other words, the glorified Christ appeared in radiant garments as a prototype of the glorified church, which will also be arrayed in white (Revelation 3:5, 19:8). The disciples were terrified yet awed; Peter rashly suggested making tabernacles to prolong the moment (Mark 9:5-6), indicating how extraordinary it was to see Christ so clothed in light. The Transfiguration stands in stark contrast to the earlier scenes we’ve discussed: instead of humans trying to cover shame or God cleansing filthy garments, here the garments of Jesus emanate inherent holiness. He is not given a garment by another — He is the source of light that transforms His clothing. It’s a critical point: Jesus, being sinless, never needed a “garment of salvation” given to Him; rather, He provides righteousness as a garment to others.

Moreover, the presence of Moses and Elijah talking with Jesus (Mark 9:4) symbolically ties together the Law and Prophets (Moses’ and Elijah’s domains) testifying to Christ’s work. Interestingly, Luke 9:31 says they spoke of His coming departure (exodos, in Greek) at Jerusalem, i.e., His crucifixion. For our study, the Transfiguration underscores the truth that utter purity and glory are represented by white, shining raiment, and that Christ has this by nature. It’s a standard of heavenly holiness to which we are called but that we cannot achieve apart from Him. It is also a sneak preview of the coming kingdom, where Christ’s people will shine as well. Revelation describes Jesus after resurrection as clothed in a dazzling form (Revelation 1:13-16, with a robe and a golden sash, and His appearance like the sun shining). Thus, in the Transfiguration we see the ultimate “garment” – the light of divine righteousness – that one day will also clothe the saints through Christ. The path to get there, however, leads through a very different scene: the humiliation of the cross, to which we now turn.

Stripped for Our Sake: Christ’s Garments in the Crucifixion

At the cross, even Jesus’ clothing carries redemptive symbolism. All four Gospels record that, after nailing Him to the tree, Roman soldiers divided His garments and cast lots for His seamless tunic—fulfilling the prophecy, “They part my garments among them, and cast lots upon my vesture” (Psalm 22:18; John 19:23–24). The scene underscores both His humiliation and His identity as the true pattern of righteousness, fulfilling Scripture down to the smallest detail.

John notes that the coat was “without seam, woven from the top throughout.” Because it could not be torn and shared, one soldier took it whole. That undivided robe becomes a symbolic picture—not merely of Christ’s perfect righteousness, but of the wholeness and integrity of the life we are called to put on. Christ, as the firstborn among many brethren, walks ahead in the process we all must follow: being stripped of the flesh’s covering in order to be clothed in glory.

The stripping itself reveals the spiritual path of all who follow Him. The Second Adam stands exposed before God and man, enduring the shame and nakedness that Adam tried to cover with fig leaves. Jesus does not bypass this process but fully embraces it, showing that the path to glory runs through being made bare. He moves from the radiance of Transfiguration to the bareness of the cross; from garments of divine light to complete vulnerability. This is a model of what every son of God must endure to be made ready for the wedding feast.

This moment unveils the necessary undoing of all fleshly righteousness. Just as Adam’s fig leaves were stripped away and replaced by a God-given covering, so too must we be unclothed of our self-made robes. Christ demonstrates this journey openly. The nakedness He embraced reveals the spiritual exposure required before one can be clothed in the garments of salvation. His crucifixion shows not only what must be removed, but also the glory to come after.

After the resurrection, the pattern reverses: angels announce His rising, and He appears again—clothed, not with the flesh’s fading raiment, but with the eternal glory that can never fade. Thus, the spiritual journey is made clear. Christ walking the very road each of us must walk. He was made naked that we might see the necessity of spiritual nakedness before God. He bore reproach so we might understand what must be endured. And in being glorified, He shows the destiny awaiting all who follow Him in obedience, through chastening, into righteousness. The process of being clothed in fine linen begins with being stripped of everything else.

White Raiment for the Overcomers: Promises in Revelation

In the Book of Revelation the letters to the seven churches (Revelation chapters 2–3) contain several promises to those who “overcome”. These promises often include being clothed in special garments. To the faithful in Sardis, Jesus says: “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life” (Revelation 3:5). This promise of white clothing is significant. In Sardis, there were a “few names” who had “not defiled their garments” and thus were “worthy” to walk with Christ in white (Revelation 3:4). White raiment symbolizes purity, victory, and heavenly glory. The overcomers are assured that, despite whatever they suffered or how insignificant they might seem in this world, God will clothe them in shining garments in the next. White robes in Revelation are essentially the uniform of the redeemed. They speak of sins washed away and a share in Christ’s resurrection glory. The fact that Christ Himself bestows these garments (as implied by “shall be clothed”) shows that, as always, God is the provider of the righteousness in which His people stand. This echoes back to Isaiah’s “garments of salvation” and forward to the bride’s fine linen; in each case, God gives the attire.

Another poignant reference is in the letter to Laodicea. This church is rebuked for its lukewarmness and spiritual blindness. Jesus counsels them: “I counsel thee to buy of Me… white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear” (Revelation 3:18). Here Christ explicitly uses the language of clothing as a metaphor for covering our unrighteousness’s. The Laodiceans thought themselves rich and in need of nothing, but spiritually they were naked. The shame of nakedness recalls Adam and Eve’s condition in the beginning. The solution is to buy from Christ white garments—an interesting phrasing since we cannot purchase God’s gift with money (Isaiah 55:1 invites us to buy “without money and without price”). It implies coming to Christ in repentance and faith to receive from Him that we cannot provide ourselves. White raiment from Christ would cover their shame and allow them to be presentable in God’s sight. We learn that even the church needs Christ’s clothing continually; complacency can lead to figurative nakedness if one does not “abide” in Christ. The overcomer promises, therefore, aren’t automatic for all “church attendees”; they are specifically for those who conquer by true faith. Such will be clothed in white. “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.” (2 John 1:9)

Revelation expands the vision of God’s people in white beyond just these churches. In Revelation 7:9, John sees a “great multitude” from every nation, standing before God’s throne “clothed with white robes, and palms in their hands.” We are told that these have “washed their robes and made them white in the blood of the Lamb” (Revelation 7:14). This is a striking paradox: washing in blood results in white garments. Clearly, the blood of Christ (the Lamb) purifies from sin, removing every stain, and thus the robes signify redeemed lives made pure by Jesus’ sacrifice. Later, in Revelation 19, heaven opens, and Christ Himself appears riding a white horse, and “the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean” (Revelation 19:14). Those armies of heaven are the glorified saints all in magnificent white linen. White and clean—what a contrast to our state when God first created us! Truly, “though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18). The consistent message is that at the end of the age, God’s people will be spotless, not because they were sinlessly perfect on their own, but because they “overcame by the blood of the Lamb” (Revelation 12:11). White garments are a reward, but also a gift of chastening grace.

An important note is that in the original language, the word for “to clothe” used in Revelation (and elsewhere in the New Testament) is often endúō (ἐνδύω, G1746), meaning “to sink into clothing, to put on, to array oneself”. This is the same verb used in verses like “put on the Lord Jesus Christ” (Romans 13:14) and “as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27). The frequent recurrence of endúō and its related forms in passages about spiritual attire reinforces that we are actively to “dress ourselves” in what God provides. When Christ promises, “they shall be clothed in white raiment,” it implies He gives the garments and we are adorned with them. God clothes us in Christ—and by His spirit, moves us to walk in that clothing. Thus, the white raiment of Revelation’s overcomers is nothing less than the final state of salvation—what began as a covering of skins in Genesis culminates in a dazzling robe in glory. The early chapters of Genesis showed us naked and afraid; the final chapters of Revelation show us clothed in robes and victorious. We have moved from fig leaves to white linen, from self-made coverings to Christ-provided glory.

The Bride’s Fine Linen: Righteousness in Radiant Array

All the threads of this theme converge in Revelation 19, where we behold the ultimate wedding—the marriage of the Lamb (Christ) and His Bride (the Church). Here, the imagery of clothing reaches its zenith. John writes: “Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 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” (Revelation 19:7–8). In this exquisite scene, the “wife” of the Lamb, representing all redeemed believers collectively, is finally prepared for eternal union with Christ. Her preparation is not self-derived; to her it was granted to be clothed in radiant, clean fine linen—a symbol not only of purity but of exalted identity.

The Greek word for “fine linen” (býssinos, βύσσινος, from byssus G1040) refers to costly, delicate fabric associated with both priesthood and royalty. This dual symbolism reveals the Bride’s exalted status: she is dressed not only as a priest but also as a queen—fitting attire for the consort of the King of kings. This royal dimension finds a beautiful parallel in Psalm 45, a Messianic wedding psalm that foreshadows this very union. The psalmist writes: “Upon thy right hand did stand the queen in gold of Ophir… The king’s daughter is all glorious within: her clothing is of wrought gold. She shall be brought unto the king in raiment of needlework” (Psalm 45:9, 13–14). This imagery echoes through Revelation, affirming that the Church, glorified and perfected, will stand by her King not only as a sanctified people but as His beloved and royal Bride.

The text itself explains the symbol: “the fine linen is the righteousness of saints.” Some translations render it as “the righteous acts of the saints,” indicating that these garments also reflect the fruit of faith—acts performed by the saints through the righteousness of Christ dwelling in them. There is no contradiction here. All true righteousness flows from Christ, and whatever His Bride wears has been worked in her by His grace. Ultimately, the fine linen is not merely a symbol of what she has done, but of what He has made her to be—pure, glorious, and royal in His sight.

The phrase “was granted” is crucial: “to her was granted that she should be arrayed in fine linen…” (Revelation 19:8) He granted or given her this pure attire. The bride did make herself ready, but even that readiness was enabled by God’s grant of holiness. The picture of a bride in a beautiful wedding gown is something anyone from any culture can appreciate – it’s a universal symbol of joy, purity, and new life together. By using it, God communicates the culmination of His redemptive plan: a wedding between His Son and His redeemed people, where the Elect Church is at last perfected. Ephesians 5:25-27 famously describes how Christ loved the Church and gave Himself for her “that He might sanctify and cleanse it… that He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” That is exactly what we see in Revelation 19. The fine linen has no spot or wrinkle; it is perfectly clean and white. All the blemishes of sin have been removed by Christ’s blood and the sanctifying work of the spirit over history. The Bride stands radiant, just as a bride on her wedding day is adorned and stunningly beautiful for her husband.

We also see in this moment the fulfillment of Isaiah’s and other prophets’ hopes. Isaiah 61:10, which we discussed, rejoiced in being clothed with “garments of salvation” and “robe of righteousness,” and likened it to a bride adorning herself with jewels. Here in Revelation, the metaphor becomes literal: the Bride wears a robe of righteousness in the presence of all. The jewels Isaiah mentioned correspond to the adornments of the Bride as she is described in Revelation as “prepared as a bride adorned for her husband” (Revelation 21:2). One might recall how a Jewish bride in biblical times would be richly attired, often with gifts from the groom. Likewise, Christ has lavished upon the Church gifts of righteousness, grace, mercy, and glory. The fine linen, given by Christ, also connects back to the priestly garments and the notion of the church as a “royal priesthood” (1 Peter 2:9). As noted before, “the bridal clothing, like the priestly clothing… was of white linen, symbolic of righteousness and purity”. In Revelation 19, the roles of priest, king, and bride merge for believers: we are a priestly bride, reigning with Christ (Revelation 20:6) and serving in God’s temple, dressed in the purest white.

It is worth meditating on the stark change from Genesis to Revelation regarding the bride’s condition. In Eden, Adam and Eve sinned and became ashamed by realizing their nakedness, needing covering. In Revelation, Christ’s wife is redeemed and glorified, exquisitely clothed by God. The first marriage could not follow the commandment of God and having their nakedness revealed is superseded by the perfect marriage of the Lamb and His Church those who keep the commandments of God. (Mat 19:17) “And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.” The Bible’s storyline can almost be summarized as God providing a holy garment for His people so that He might dwell with them as in a marriage for the ages of the ages. And indeed, immediately after the Bride is shown in fine linen, the invitation goes out: “Blessed are they which are called unto the marriage supper of the Lamb” (Revelation 19:9). It is the wedding feast, reminiscent of Jesus’ parable of the wedding banquet (Matthew 22:1-14) where a man without a wedding garment was cast out. In that parable, the necessity of a proper wedding garment signified the need for Christ’s righteousness to participate in His kingdom in the ages to come. Now in Revelation 19, every guest at the Lamb’s wedding is so clothed, and the feast is ready to begin. There will be no unrobed intruders here; only those clothed in Christ’s provided garment enjoy the first resurrection. Heaven is essentially described as wearing Christ’s righteousness and dwelling with Him in joy. Thus, Revelation’s fine linen is the final fulfillment of being “clothed in Christ.”

Conclusion: Put on the Lord Jesus Christ

Across the tapestry of Scripture, the shadow of clothing unfolds the gospel story—from the first attempt at covering oneself, the sacrifice God provides to cover nakedness to the radiant linens of the redeemed Bride. We have seen garments of leaves, of skins, of linen, of filth, of glory, of shame, and of righteousness. At every turn, these were not incidental details but deliberate symbols by which God taught His people about sin, holiness, and salvation. Nakedness signified shame and sinfulness; proper clothing signified acceptance, covering, and dignity provided by God. Ultimately, all these symbols converge on the person and work of Jesus Christ. He is the true High Priest whose seamless tunic of righteousness covers us. He is the one who took our filthy rags and in exchange gave us glorious robes of holiness. Indeed, He invites us to a daily spiritual practice of getting dressed: “put ye on the Lord Jesus Christ and make not provision for the flesh” (Romans 13:14). In that exhortation, “put on” translates the Greek endúō (G1746), meaning to clothe or sink into a garment. We are called to sink into Christ as our garment, wrapping our lives in His life, by faith. As many as are baptized into Christ have put on Christ (Galatians 3:27), just as one puts on a new garment.

The theological precision of these examples matters. We are not saved by our own fig-leaf efforts or by the law’s ornate vestments; we are saved because God Himself sacrificed (as with the coats of skins) and provides the garment of righteousness we need. Our participation is to “wash our robes and make them white in the blood of the Lamb” (Revelation 7:14) – that is, to appropriate Christ’s sacrifice by faith so that His cleansing blood purifies us. When this happens, we hear the Father say what the prodigal’s father said: “Bring forth the best robe and put it on him” (Luke 15:22). Clothed in that best robe—Christ’s own righteousness—we have boldness to approach God’s throne. No accusation of Satan can stick, for we stand in a change of raiment like Joshua did, with our iniquity removed. No shame of our past nakedness can haunt us, for “the shame of our nakedness is covered” (Revelation 3:18). No fear of being cast out of the wedding feast need trouble us, for we wear the wedding garment provided freely by the King.

At the end of it all, the cry of the Church is the same as Isaiah’s exultation: “I will greatly rejoice in the Lord… for he hath clothed me with the garments of salvation”. And the call from heaven is: “Blessed is he that watcheth, and keepeth his garments, lest he walk naked” (Revelation 16:15). We are to guard this gift of Christ’s righteousness and live it daily. Practically, that means cultivating Christlike character (compassion, humility, holiness), which the New Testament also describes in clothing terms: “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind…” (Colossians 3:12). Those virtues are essentially the folds of Christ’s own robe of righteousness being manifested in our lives.

In the fullness of time, when we stand before our Savior, all credit for our shining attire will go to Him. We will “cast our crowns before the throne” (Revelation 4:10), acknowledging that even our “righteous acts” were by His grace, and we will worship the Lamb who made us presentable to His Father. The multitude that John saw cried out, “Salvation to our God… and unto the Lamb” (Revelation 7:10), as they stood robed in white. That will be our cry as well. Clothed in Christ’s righteousness alone—faultless to stand before the throne—we will join the eternal hallelujah. Our journey from Eden’s shame to glory’s wedding feast will be complete, and it will be clear to all that Jesus Christ Himself is our garment of praise and our robe of righteousness. He is the reason we can exchange the filthy rags of sin for the fine linen of salvation. Therefore, in anticipation of that day, let us daily “put on the Lord Jesus Christ,” rejoicing that we are “clothed with Christ” and resolved never again to flirt with the nakedness of the flesh. The spirit and the Bride say, “Come” (Revelation 22:17) — come, Lord Jesus, and dress us fully in your glory. Amen.

Rev 20:1-6 Those Who Have Part in the First Resurrection, Part 2

[Study Aired June 15, 2025] 

Rev 20:1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
Rev 20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
Rev 20:3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
Rev 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them: and [I saw] the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
Rev 20:5 But the rest of the dead lived not again until the thousand years were finished. This [is] the first resurrection.
Rev 20:6 Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

We concluded our last study with the determination to continue demonstrating that the promise of Christ’s appearing on this earth in power and glory is to rule over the kingdoms of this physical world for a thousand years, which will yet be realized outwardly before the beginning of the spiritual  great white throne judgment.

The adversary realizes just how powerful this message is in giving us hope and an incentive to endure the fiery trials of this present evil world, and he is determined to destroy that incentive:

Heb 11:6  But without faith it is impossible to please him: for he that cometh to God must believe that he is, and  that he is a rewarder of them that seek him

Heb 11:24  By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter;
Heb 11:25  Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
Heb 11:26  Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

Gal 1:4  Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

Those who teach that “the resurrection is past already” simply ignore the fact that all the Old Testament patriarchs and prophets before Christ were not ministering to themselves but to us, and that “without us [as their saviors] they should not be made perfect”:

1Pe 1:9  Receiving the end of your faith, even the salvation of your souls.
1Pe 1:10  Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you [“Not unto themselves”]:
1Pe 1:11  Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
1Pe 1:12  Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

Heb 11:39  And these all, having obtained a good report through faith, received not the promise:
Heb 11:40  God having provided some better thing for us, that they without us should not be made perfect [Not ‘we without them’].

The fact is that we without them will be made perfect because Christ tells us this about all these men of Old Testament faith:

Mat 11:11  Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

“He that is least in the kingdom of God will be greater than… John the Baptist” because Christ’s saving faith was not available to anyone until after His death and resurrection, and “Jesus Christ of Nazareth” is the only name under heaven given among men whereby we must be saved.”

Act 4:12  Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

It is “the revealing of His glory” at the beginning of the thousand-year reign which will cause those who are raised up from the dead at the beginning of that reign to “be glad with exceeding joy.”

1Pe 4:13  But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

“When His glory shall be revealed” tells us that Peter is looking forward to something which has not yet happened and is yet to come:

Rom 8:22  For we know that the whole creation groaneth and travaileth in pain together until now.
Rom 8:23  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Rom 8:24  For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
Rom 8:25  But if we hope for that we see not, then do we with patience wait for it.

Romans 8:22-25 does not contradict Romans 6:4-5:

Rom 6:4  Therefore we are buried with him by baptism into death: that like as Christ was raised up [Aorist tense] from the dead by the glory of the Father, even so we also should walk [Aorist tense] in newness of life.
Rom 6:5  For if we have been planted together in the likeness of his death, we shall be [future tense] also in the likeness of his resurrection:

“Christ was raised up” is in the Aorist tense because Christ is still being raised up. “We also should walk” is in the Aorist tense because we continue to walk in newness of life. “Shall be also in the likeness of His resurrection” is in the future tense because ‘the resurrection is NOT already past”, as Hymenaeus and Philetus and many until this very day with that same self-righteous, idol of their heart (Eze 14:1-9),  would have us believe.

“The earnest of the spirit” is merely the downpayment of our reward. It is not “the redemption of the purchased possession.”

Eph 1:13  In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14  Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Poor Hymenaeus and Philetus and all who have fallen for their lie. They actually think that the ‘promise’ is the possession, while nothing could be further from the Truth. The best is yet to come… “the redemption of the purchased possession”, a glorious ‘spiritual body’ which will never die (1Co 15:44-50), ruling with Christ a thousand years and judging angels and the house of Esau in the great white throne judgment/lake of fire/second death (1Co 6:3, Oba 1:21, Rev 20:7-15).

The contrast is always between being “the firstfruits unto God and the Lamb, [at] the resurrection to life” (Joh 5:28-29] with “the resurrection of judgment” at the great white throne judgment/lake of fire/ second death (Joh 5:28-29, Rev 20:11-15). The holy spirit always contrasts those in the first “resurrection of life” with those who will suffer the second death, which is the lake of fire which begins at the great white throne judgment.

According to Paul, every word of God which proceeds out of His mouth is not far from us. It is not hidden way up high, in the physical heavens, nor is it way down low in the physical sea. Rather it is “within you, even in your mouth, and in your heart.”

Rom 10:6  But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)
Rom 10:7  Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
Rom 10:8 But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;

Here is the Old Testament passage from which Paul is teaching.

Deu 30:11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off.
Deu 30:12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?
Deu 30:13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?
Deu 30:14 But the word [Christ] is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

These verses in Deuteronomy 30 and Paul’s statement in Romans 10:8 are both saying the same thing this revelation of Jesus Christ within us tells us at both the beginning and the end of this book.

Rev 1:3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Rev 22:6 And he said unto me, These sayings [are] faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
Rev 22:7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

It is phrased “do it” in Deuteronomy 30:14, and it is phrased “keep the things written therein” here in this revelation of Jesus Christ, within us. Both, according to Paul, are speaking of bringing Christ to us.

This 20^th chapter is “the things written therein” which we are to “keep”, but we must ‘rightly divide the Word of Truth’ and pay attention to qualifying statements such as “the things which must shortly be done… until the thousand years are finished… when the thousand years are expired… the rest of the dead lived not again until the thousand years are finished…” etc. Nowhere in scripture are we ever told… ‘the resurrection is past already.’ That is clearly labeled as the self-righteous, iniquitous, false doctrine of Hymenaeus and Philetus. This 20^th chapter clearly has to do with things which must shortly be done, not things which are “past already”:

Rev 20:1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
Rev 20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
Rev 20:3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

In Christ we are given the “key of knowledge”, enabling us to understand the message of scripture which concerns what “is done” and what “must shortly come to pass.” When we rightly divide The Word of Truth we are ‘keeping the things which are written’ in this prophecy, and we are fulfilling these words:

Joh 20:21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

These words of our Lord Himself accord perfectly with these words which the holy spirit later inspired the apostle Paul to pen:

Eph 3:8  Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Eph 3:9  And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 3:10  To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Eph 3:11  According to the eternal purpose which he purposed in Christ Jesus our Lord:

Paul reiterates this same Truth in his epistle to Timothy:

1Ti 3:14  These things write I unto thee, hoping to come unto thee shortly:
1Ti 3:15  But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

There is no contradiction with Paul’s declaration that “the church of the living God… is… the pillar and ground of The Truth” and His declaration to the church at Corinth telling them that Christ is the only foundation on which to build His church:

1Co 3:11  For other foundation can no man lay than that is laid, which is Jesus Christ.

Rather these verses complement each other by showing just how much our Lord identifies with “His body… which is the church.”

Col 1:24  Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

Like Pharaoh’s dream, and like the four different names for Satan, the principle of “the dream is one” helps us to see that it is we who have ‘come down from heaven’ with ‘the key of knowledge, and the keys to the kingdom… to make known by the church the manifold wisdom of God.’ All of this is true only “because [we faithfully] speak this [fiery] Word”:

Jer 5:14  Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

We still have to also ask, “Why in the world does God chain Satan in this “bottomless pit… place a seal on him so that he cannot deceive the nations during that period, just to release Satan onto an unsuspecting world at the end of this “thousand-year reign” of God’s elect?? What good did it do for the elect to rule the nations of this world a thousand years just to have the entire world immediately deceived again “when the thousand years are fulfilled”??? Why does God do this?” All these questions were and are meaningless to anyone who has been given over to the false doctrine which teaches that “the resurrection is past already” (2Ti 2:16-18).

Before we answer that vital question, I want to share with you the differences between the bottomless pit of Revelation 9:1-2 and the bottomless pit of this 20^th chapter.

In our English King James Version, “the bottomless pit” is the exact same phrase we find in chapter 9:

Rev 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless [G12: abussos, deep, the sea], pit [ G5421: phrear, well, pit].
Rev 9:2 And he opened the bottomless [abussos, deep, the sea] pit; [G5421, phrear – well, pit] and there arose a smoke out of the pit [phrear], as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit [phrear].

Here in chapter 9 there are two Greek words for ‘bottomless pit’. The first is the Greek word ‘abussos’, which simply means ‘deep’, and the second is the Greek word ‘phrear’, which means, as it is properly translated, ‘pit’. So there is no such thing as a pit with no bottom, and a much better translation would be ‘the deep pit.’ Satan is bound in ‘the deep’ for a thousand years. It is from this ‘abussos’ that all flesh arises:

Rev 13:1  And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

The Greek word for ‘sea’ in this verse is ‘thalassa’. Nevertheless a study of the story of the devils whose name was ‘legion’ who Christ permitted to enter into the swine which in turn drowned in the sea, demonstrates that this Greek word ‘thalassa’ and the Greek word ‘abussos’ are used interchangeably for the sea of Galilee as we will see later.

The fact of the matter is that the Greek word ‘phrear’, meaning ‘pit,’ is not to be found  here in this 20^th chapter. In this chapter the two English words ‘bottomless pit” are translated from the single Greek word ‘abussos’. Still the translators opted to use the two words of chapter 9… ‘bottomless pit.’ The ‘abussos’, meaning ‘the deep’, is used as an adjective to describe the depth of the ‘phrear’, the pit.  The Greek word ‘abussos’, with the Greek word ‘phrear’ or ‘pit appears three times in Revelation 9:1-2 :

Rev 9:1  And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless [abussos] pit [phrear].
Rev 9:2  And he opened the bottomless [abussos] pit [phrear]; and there arose a smoke out of the pit [phrear], as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit [phrear].

The Greek phrase ‘abussos phrear’ is found twice in these two verses, but referring to this same ‘abussos phrear’ it is referred to twice as simply ‘phrear’. Later in this same chapter this ‘abussos phrear’ is also referred to simply as ‘abussos’:

Rev 9:11  And they [The locusts which “came out of the smoke which had ascended out of “the abussos phrear” of vs 2] had a king over them, which is the angel of the bottomless pit [G12, a single Greek word, ‘abussos’], whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

Understanding all of this it is not adding to the word to use both words in Revelation 20 even though there is but one Greek word, ‘abussos’. The problem is not in using two words where only one is used. Rather, the problem is that the English word ‘bottomless’ is not at all the meaning of the single Greek word ‘abussos’ which is the only word that appears here in chapter 20 to describe Satan’s one-thousand year imprisonment:

Rev 20:1 And I saw an angel come down from heaven, having the key of the bottomless pit [G12: abussos – the deep] and a great chain in his hand.
Rev 20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
Rev 20:3 And cast him into the bottomless pit [G12: abussos], and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

The concept of ‘a pit’ is not an issue regarding Satan’s imprisonment. The only consideration is where he is imprisoned and for how long. Therefore the Greek word ‘phrear’ is not needed here speaking of where and for how long Satan is to be in prison. The reason the word ‘pit’ occurs in Revelation 9 is that the subject of that chapter is not the pit alone, but the depth of the deception proceeding forth out of that  pit. It is an “abussos phrear.” It is a ‘deep pit.’ Satan’s one-thousand year long imprisonment is to be in the depth of all flesh yet completely stripped of any power and incapable of deceiving the nations or withstanding the Lord’s elect during that one-thousand year kingdom.

The spiritual significance of “the key…”

This Greek word for ‘key’ appears three times in this revelation of Jesus Christ within us. A key is used to open a door. It is through an open door that we are given the ability to see what is within or what is behind that door.

Rev 4:1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

This word ‘key’ is mentioned twice in reference to this thing called “the bottomless pit”, first in Revelation 9:1 and again here in today’s study on Revelation 20:1. This word ‘key’ is first used in chapter 2 when we are told that the overcomers will be given “the key of David.”

Rev 3:7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
Rev 3:8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

It is with a key that a door is opened and not closed, and it is with a key that a door is closed so no man can open. As we are hopefully beginning to understand, “the dream is one” principle (Gen 41:25, 32) demonstrates for us that the “key of David” of Revelation 3:7, the “keys to the kingdom of God” of Matthew 16:19, and the “key of knowledge” of Luke 15:52 are one and all a God-given gift of eyes that see and ears that hear the meaning of all the symbols and significations used by the holy spirit to keep mankind blinded in this present time:

Mat 16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

Luk 11:52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

This is just how important ‘the key of knowledge’ is to us:

Hos 4:6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

Rev 3:7  And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

If we are gifted with eyes that see and ears that hear “the mysteries of the kingdom of God” then we are in possession of “the key of knowledge”, and we will have the knowledge and understanding that the “key of David” is but another iteration of the blessing of eyes that see and ears that hear and understand the mysteries of the kingdom of heaven, which the Lord has simply withheld from the multitudes who come to Him to hear His parables, take advantage of His physical healing power, eat His loaves and fishes, and still have no room for His Words and still want Him crucified (Mat 13:9-15, Joh 8:30-44).

All these ‘keys’ and ‘the key to the bottomless pit’ are all the same one “key” which symbolizes the “key of [the] knowledge” which this key opens up to us. This is that very vital key of knowledge which will save us from being destroyed:

1Co 1:30  But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: [and knowledge, (Hos 4:6)]

Here is the lifesaving knowledge of Hosea 4:6:

Joh 17:3  And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 

I have stated in this study that the bottomless pit is the carnal mind of all flesh whence comes the self-righteous rebellion in all men of all time. The Greek word for ‘bottomless pit’ as we have already noted is first ‘abussos phrear’ in Revelation 9:1 where an angel falls from heaven and opens the ‘abussos phrear.’ This deep pit has been open from the very beginning because this ‘abussos’ can be shown to be nothing less than the carnal mind of man which is capable of producing 200 million false doctrines by which mankind has darkened the air and the sun.

Contrary to what many believe, this thing called “the bottomless pit” is not first mentioned in Revelation 20. As we saw much earlier, the ‘abussos phrear’, the “bottomless pit” is first brought to our attention in Revelation 9.

We have seen that it is not bottomless, and yet it is indeed deep and dark because it is the symbol of our rebellious, yet very self-righteous carnal mind. It is in the carnal mind of the whole world that Satan will reside for a thousand years while being stripped of any power to be ‘the tempter’ (Mat 4:1), to be ‘a roaring lion walking about seeking whom he may devour  (1Pe 5:8), stripped of his ability to be ‘a lying spirit in the mouths of false prophets’ (1Kg 22:22) and stripped of any ability to fight against the Lord and His Christ’ (Rev 12:7).

There is more to learn about this ‘bottomless pit’ but we will pause at this point and continue our review of the bottomless pit in our next study.

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Clothed in Christ: The Scriptural Journey from Eden’s Fig Leaves to Revelation’s Fine Linen – Part 1

[Study Aired June 10, 2025]

Introduction

Throughout Scripture, clothing is more than mere fabric—it is a profound theological design woven into the story of redemption. From the moment nakedness came to light in Genesis to the triumphant marriage supper of the Lamb in Revelation, garments serve as tangible symbols of spiritual realities. They represent covering sin and righteousness gained, shame and salvation, defilement and glory. In the Bible’s grand narrative, to be clothed or unclothed signifies one’s spiritual state before God. As we trace the progressive use of garments from Genesis to Revelation, a consistent message emerges: God Himself provides the necessary covering for sin, ultimately clothing His people in the righteousness of Christ. We will explore that redemptive journey—beginning with the fig leaves Adam and Eve wore (Genesis 3:7) and culminating in Christ’s royal vesture bearing the title “KING OF KINGS, AND LORD OF LORDS” (Revelation 19:16). Along the way, we will examine key transitions in this framework: the holy garments of Israel’s priesthood, the filthy garments of Joshua in Zechariah’s vision, Isaiah’s promise of salvation as a robe of righteousness, the radiant clothing of Christ at the Transfiguration, the poignant details of Jesus’ crucifixion garments. In doing so, we will consider the original Hebrew and Greek terms (such as kĕthoneth H3801 and endúō G1746) that deepen our understanding of these texts. The goal is to gain spiritual understanding of garments—showing that to be “clothed in Christ” is the ultimate fulfillment of this biblical theme.

Eden’s Coats of Skins: The First Redemptive Covering

Humanity’s story of clothing opens in the Garden of Eden with a dust-formed pair whose nature was natural— “of the dust, earthy” (1 Corinthians 15:4549)—and therefore subject to shame, mortality, and sin. When Adam and Eve became conscious of their condition, they instinctively tried to mask it: “They sewed fig leaves together and made themselves aprons” (Genesis 3:7). Throughout Scripture, fig leaves represent every flesh-driven attempt to hide sin—external, fragile, and fruitlessness (cf. Jesus’ judgment on the leafy yet barren fig tree, Matthew 21:19).

Throughout Scripture, fig leaves become the Bible’s shorthand for do-it-yourself righteousness. Their broad, pliable shape allows for a quick makeshift covering, yet they wilt within hours—an apt picture of the flesh’s short-lived solutions to guilt. Jesus highlights the symbol when He approaches a leafy fig tree hungry for fruit; finding none, He condemns its false display: “Let no fruit grow on thee henceforward forever” (Matthew 21:19; cf. Mark 11:13–14). Though it was not the season for ripe figs, a fig tree in full leaf should have borne early fruit; its leaves falsely advertised life while offering nothing of substance. This living parable exposed the spiritual hypocrisy of those who appeared righteous outwardly but bore no fruit of repentance or faith—mirroring Adam and Eve’s fig-leaf covering that could not hide their sin (Genesis 3:7). The curse was not merely on the tree but on what it represented: self-righteous religion void of the spirit’s work. As the tree withered from the roots, so too would the lifeless system of outward show without inward transformation. It was a solemn warning that only the righteousness provided by God—Christ Himself—can truly clothe the soul and bear fruit unto life.

The prophets strike the same note: Micah laments that he searches the fig tree for early figs but finds only leaves (Micah 7:1), while Hosea likens Israel’s idolatry to fleeting first fruit that disappoints (Hosea 9:10). In every case, abundant foliage without fruit represents outward religion, rituals, moral effort—that looks promising yet cannot nourish or remove sin. Adam and Eve’s leafy aprons are therefore the Bible’s earliest example of self-manufactured cover-ups, and the rest of Scripture exposes the futility of such flesh-sewn garments.

God immediately exposed the futility of such self-coverings by providing a radically different garment: “Unto Adam also and to his wife did the Lord God make coats of skins and clothed them” (Genesis 3:21). The Hebrew kĕthoneth (כְּתֹנֶת, H3801) denotes a tunic covering the whole body and later refers to priestly linen (e.g., Exodus 28:4). Its root means “to cover,” declaring that only a God-given covering can address dust-man’s shame.

From fig leaves to skins—three spiritual lessons

These contrasting garments teach three intertwined truths. First, self-effort is inadequate: fig leaves wither quickly, just as any righteousness stitched together by the flesh (Isaiah 64:6) “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” Second, atonement requires life: although Genesis 3:21 mentioned above does not detail it, the verse presupposes the death of an innocent creature, foreshadowing Christ, who “condemned sin in the flesh” (Romans 8:3). Third, covering anticipates transformation: the provisional skins look ahead to the day when dust will be “clothed upon with our house from heaven” (2 Corinthians 5:24) “For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.”

Every subsequent God-given garment—priestly linen, prophetic mantle, white raiment—extends this pattern of atonement, mediation, and promised spirit-clothing, culminating in the fine linen granted to the Bride of Christ.

Holy Garments of the Priesthood: Glory and Beauty Set Apart

Moving forward in history, we encounter another significant set of garments: the holy vestments of the Levitical priesthood. Under the Old Covenant, God established an entire system of sacrifices and mediators (the priests) to deal with Israel’s sin, and He was exceedingly specific that those priests be properly attired. “And thou shalt make holy garments for Aaron thy brother for glory and for beauty” (Exodus 28:2). These priestly garments—described in detail in Exodus chapters 28 and 29 were not optional or merely ornamental; they were sacred attire symbolizing the sanctity required to approach a holy God. Aaron the high priest wore a richly decorated ephod, a breastplate with precious stones (engraved with the names of the tribes of Israel), a mitre with a gold plate inscribed “HOLINESS TO THE LORD,” and underneath it all, a fine linen tunic (a kĕthoneth) and fine linen undergarments (Exodus 28:4, 39-43). Each piece carried meaning. For instance, the mitre’s golden plate signified that Aaron bore Israel’s guilt and needed holiness on his forehead so the people would be accepted. “And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre, it shall be. And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.” (Exodus 28:36–38) The bells on the hem of his robe signalled his movement in the Holy Place “that he die not” (Exodus 28:35), underscoring the peril of approaching God without due preparation. Every garment proclaimed that set-apartness and purity were required in God’s service.

Not only did these vestments convey consecration they foreshadow the ultimate High Priest, Jesus Christ. All the garments worn by the Old Testament priests were symbolic of being set apart for God’s work of atoning for sin. Compliance with this God-ordained “dress code” was mandatory: “Aaron and his sons must wear [the garments] … so that they will not incur guilt and die” (Exodus 28:43). The elaborate and beautiful nature of the high priest’s attire taught Israel that the work of mediation was glorious, and that the mediator needed to be holy. At the same time, the very need for special garments spoke of humanity’s separation from God—sinful man cannot walk into God’s presence “as he is,” but must be clothed in holiness not his own. The Israelites, seeing their priests robed in white linen and gold, carrying sacrificial blood, had a continual visual reminder of the cost and necessity of atonement. Hebrews 4:14 calls Jesus our “great high priest”, and unlike Aaron, Christ is perfectly holy and needed no sacrifice for Himself. Yet on the cross He fulfilled all that the priestly garments signified, carrying out God’s plan of atonement. These garments symbolized the complete holiness God requires of His mediators.

The material of the priestly clothes is significant as well—fine linen, especially for the tunic and mitre. Linen in Scripture symbolizes purity and righteousness. (Rev 19:8) “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”. The tunic of fine linen (again a kĕthoneth) was a reminder that God’s servants must be clothed in purity to minister before Him. In fact, the Hebrew word for fine linen (shesh H8336) is used for the splendid white garments of kings and priests. The continuity of symbolism is striking what began as God covering Adam with a kĕthoneth continues as God clothes His priests with kĕthoneth tunics of linen. The same covering scheme threads forward, now in the formal worship life of Israel. Thus, the priestly garments stand as an early instalment in the “the robe of righteousness” (Isaiah 61:10) that God is preparing for His people. They point both backward (to Eden’s skins) and forward (to the perfect righteousness in which believers will be clothed). God used these distinctive garments to set His spiritual leaders apart, instilling reverence and depicting, in a tangible way, the holiness without which none can see the Lord. Every time a priest donned his ephod, or a high priest dressed in his full ceremonial dress on the Day of Atonement, it was a living parable of the Gospel: sin requires a covering, holiness is needed to draw near, and God Himself provides what is necessary for atonement.

Filthy Rags Exchanged: Joshua the High Priest in Zechariah 3

Moving from the law to the prophets, the vision of Joshua the high priest in Zechariah 3 provides a dramatic illustration of God’s redemptive undressing and dressing of a sinner. Zechariah, a post-Babylonian prophet, was shown the current high priest Joshua standing before the Angel of the Lord in the heavenly court—except Joshua was utterly defiled. “Now Joshua was clothed with filthy garments and stood before the angel” (Zechariah 3:3). This scene is startling: the very person who represents the people before God is dressed in filthy clothes. The Hebrew term for “filthy” (צֹאִים, tsō’îm H6674) is extremely strong, indicating utter vileness; indeed, it implies garments fouled with excrement. The high priest’s robes, meant to be clean and holy, are instead depicted as nauseatingly unclean. Satan stands at Joshua’s right hand to accuse him (Zechariah 3:1) “And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.”, pointing to the glaring fact of his defilement. Here is Israel’s sin vividly portrayed—their mediator is unfit; their sins have left even their priest in squalor. All hope would seem lost were it not for the mercy and authority of God revealed next.

In the vision, the Angel of the Lord rebukes Satan and then issues a gracious command: “Take away the filthy garments from him.” To Joshua the Angel says, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment” (Zechariah 3:4). This is a gospel moment in the Old Testament. The filthy clothes are removed—symbolically, Joshua’s iniquity is taken away—and he is clothed anew with pure vestments. The text goes on to describe a “fair mitre” set on Joshua’s head and the Angel of the Lord standing by, signifying divine approval (Zechariah 3:5) “And I said, Let them set a fair mitre upon his head. So, they set a fair mitre upon his head and clothed him with garments. And the angel of the LORD stood by.” We have here an enacted parable of justification: God removes the sinner’s filth and clothes him in righteousness not his own. Joshua could do nothing to clean himself; God had to command the cleansing. The “change of raiment” given to the high priest represents forgiveness and a restored state of purity, allowing him once again to minister before God. It is worth noting that this is not merely individual but representative—Joshua’s cleansing signifies God’s grace to Israel, preparing them for service after the exile. Nonetheless, on an individual level, it powerfully prefigures how every believer is saved: we stand in filthy rags until God, by chastening grace, removes our sin and clothes us in righteousness.

The significance of dirty clothes was not new to Zechariah’s audience. Isaiah had earlier declared, “We are all as an unclean thing, and all our righteousnesses are as filthy rags” (Isaiah 64:6). Humanly speaking, even our best deeds are defiled. But Isaiah also prophesied a solution (as we will see in the next section): God providing garments of salvation. Zechariah’s vision picks up that promise and dramatizes it. One cannot help but see in Joshua’s stripping and re-clothing a foreshadowing of the work of Christ. When Jesus died and rose again, He took away our iniquity and provided for us the garments of salvation—His own righteousness credited to us, often spoken of in the New Testament as a robe or clothing (e.g., Matthew 22:11-12; 2 Corinthians 5:21). Christ takes our sin upon Himself and in return clothes us with His perfect righteousness, a thought consistent with Zechariah’s imagery. The significance of Joshua standing there in filthy clothes is that he could not serve God in that state; similarly, we cannot stand before God clothed in the soiled garb of our sin. But God’s response — “I have caused thine iniquity to pass from thee” — is the essence of the Gospel. Zechariah 3 thus stands as a pinnacle of Old Testament hope: sin removed, and new attire given by the Lord’s decree. It anticipates the time when everyone, once dressed in muck, will be clothed with righteousness.

Garments of Salvation and the Robe of Righteousness: Isaiah’s Prophecy

The Book of Isaiah provides some of Scripture’s most beautiful clothing imagery, explicitly linking garments with salvation and righteousness. Writing about a century before Zechariah, the prophet Isaiah looked forward to the restoration God would bring to His people. In Isaiah 61, a chapter heralding the mission of the Messiah and the restoration of Israel, the prophet exults in God’s saving work using the language of being clothed. “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, He hath covered me with the robe of righteousness” (Isaiah 61:10). Here is a clear statement that salvation is something God puts on us—He clothes us with it. The parallelism in this verse equates “garments of salvation” with “robe of righteousness,” reinforcing that to be saved is to be made righteous in God’s sight, and this is depicted as a comfortable, beautiful garment given to the redeemed. Isaiah 61:10 further illustrates it with bridal imagery: “as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels”. Isaiah uses this picture to convey the glory and joy of being arrayed in God’s salvation. Just as a wedding garment is a source of joy and honor, so the righteousness God bestows is precious and splendid.

Isaiah 61:10 resonates deeply as a description of imputed righteousness—the doctrine that God covers believers in the righteousness of Christ, like a pure white robe. The Hebrew word for “clothed” (labash H3847) and “covered” (ya’at H3271) in this verse are strong terms indicating that God Himself is wrapping the individual in these garments. One does not clothe oneself here; “He hath clothed me… He hath covered me.” Earlier in Isaiah, there is a promise that “He hath covered me in the shadow of His hand” (Isaiah 49:2) and an invitation to “put on thy beautiful garments, O Jerusalem” (Isaiah 52:1). The idea is consistent: God provides the clothing of redemption, and His people are to receive it with joy. Isaiah 61:3 also famously speaks of “the garment of praise for the spirit of heaviness,” another exchange God grants to the brokenhearted. All these instances convey a divine transaction: God giving something to cover, to beautify, to transform. The robe of righteousness imagery in Isaiah 61:10 directly prefigures the New Testament revelation that our righteousness is not from works but from God through faith. Philippians 3:9 echoes this desire “to be found in Him, not having mine own righteousness (filthy rags), which is of the law, but that which is through the faith of Christ, the righteousness (Bridal garment) which is of God by faith.” It is as if Paul is saying: “I took off my filthy self-righteous rags and now I’m dressed in the righteousness God gives.”

Significantly, Isaiah’s use of bridal imagery (“as a bride adorns herself”) connects to the final book of Scripture, Revelation, where the Bride of Christ is arrayed in fine linen (we will come to that in our next study). Isaiah’s prophecy stands as a bridge between the old and new, law and gospel. It assures us that joy and rejoicing come when God clothes us in salvation. No longer naked and ashamed as in Eden, no longer in filthy rags as in our sin, we can exult: “He has covered me!” There is almost a sigh of relief in Isaiah’s voice, as if he’s saying, “Despite my unworthiness, look what God has done—He dressed me in the radiant garments of His saving grace.” It’s a far cry from Adam hiding in the bushes with fig leaves; it’s the prodigal son wearing the best robe the father could bring out (Luke 15:22). Thus, Isaiah 61 prepares us for the New Covenant reality: to put on Christ’s righteousness as a garment. When we read this verse in the light of Christ, we understand that the garments of salvation are nothing less than the righteousness of Jesus applied to us, and the robe of righteousness is in fact the Lord Himself whom we “put on.” Small wonder that Isaiah begins, “I will greatly rejoice in the Lord” — for being clothed by God’s grace is our greatest joy and the essence of the gospel.

[Click here for part 2.]

Proverbs 4:1-27

“Keep thy heart with all diligence;
for out of it are the issues of life”

[Study Aired Nov 28, 2024]

The body of Christ can and does benefit from the wisdom that God gave to Solomon who passed this wisdom onto his physical children. That relationship that he had with his children typifies the spiritual relationship that God’s children have with Christ who is our wisdom (1Co 1:30-31), who freely gives to us what we freely give away (Mat 10:8 , Joh 3:21 , 1Co 12:4-6 , Eph 4:7-16) as his wisdom and knowledge is made manifest to us via the church (1Pe 1:12 , Eph 3:10-12 , Col 1:26).

1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
1Co 1:31 That, according as it is written, He that glorieth, let him glory in the Lord.

Righteousness, and Sanctification, and Redemption:

Php 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

2Th 2:13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

Rom 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. (sanctification)

Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Rom 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Eph 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
Eph 3:12 In whom we have boldness and access with confidence by the faith of him.

It is one thing to apply the wisdom of Solomon in a very practical earthly way, versus seeing the hidden messages that are there for the benefit of the few branches that are called and chosen to be connected to the vine, Jesus Christ, who is typified by Solomon. Being connected to the vine requires the faith of Christ, otherwise our house will not stand in the day of adversity (Mat 22:14 , Pro 24:10 , Luk 22:32).

Keeping our heart with all diligence, spoken of in (Pro 4:23), is speaking about not neglecting the mind of Christ that has been given to the body of Christ (1Co 2:16). With these principles in mind we can now look at chapter four of proverbs and, Lord willing, be spiritually enriched as we are reassured of the benefit and blessing that has been promised to those who are blessed in this life to read, hear and keep the sayings of the prophecies of this book, from Genesis 1:1 to Revelation 22:21.

Pro 4:1 Hear, ye children, the instruction of a father, and attend to know understanding.

These opening words are so instructive, as they represent Christ pointing to God the Father who is ultimately the one who is giving all the instruction that we receive through Christ and His body. Christ attended to the instruction of His Father as we must attend ^H7181 to what Christ our head tells us.

H7181 qâshab kaw-shab’

A primitive root; to prick up the ears, that is, hearken: – attend, (cause to) hear (-ken), give heed, incline, mark (well), regard.

Total KJV occurrences: 46

“Hear, ye children, the instruction of a father” is a verse that reminds us that we are to hear Him through Christ just as wives are to hear Christ in their husband who is the head (1Co 11:3). Christ heard the Father and obeyed him, setting us an example of how we are to be subject onto Him and to Christ in each other (Deu 6:4 , Eph 5:21-25).

1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Deu 6:4 Hear, O Israel: The LORD our God is one LORD:

Eph 5:21 Submitting yourselves one to another in the fear of God.
Eph 5:22 Wives, submit yourselves unto your own husbands, as unto the Lord.
Eph 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
Eph 5:24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Pro 4:2 For I give you good doctrine, forsake ye not my law.

He has given us “good doctrine” and, when we value the things of the spirit, we, like Peter, will say “to whom shall we go? thou hast the words of eternal life” (Joh 6:68). Only God can give us the power to not forsake His law, “forsake ye not my law“, and only Christ can give us the faith and strength to not faint in the day of adversity, so boasting is excluded by the law of faith as we “press toward the mark for the prize of the high calling of God in Christ Jesus” (Luk 22:32 , Php 3:14).

As an important side point, when we forsake the assembling of ourselves together, we are forsaking that part of the law that tells us not to do that (Heb 10:25), thereby robbing God and ourselves of the true riches that come to us when we do present our whole life unto Him as a living sacrifice (Mal 3:10 , Rom 12:1). You may have, by physical circumstances beyond yourselves, never attended a gathering of the saints and yet because of a dedicated wholehearted desire to serve God, you have never forsaken the assembly of God. Conversely, we can show up physically and be guilty of abusing our time together (1Co 11:20-22). The point being, God looks on our hearts and we are striving together in heavenly places to be sanctified through Christ wherever we are, and blessed by the occasions that we can do so physically, or via Zoom or email etc. (Php 3:14 , 1Co 9:24 , Eph 2:6 , Eph 3:10 ,  Heb 10:14).

Mal 3:10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Rom 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

Pro 4:3 For I was my father’s son, tender and only beloved in the sight of my mother.
Pro 4:4 He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
Pro 4:5 Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.
Pro 4:6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee.

These next verses explain that Christ was born of a virgin and came in corruptible flesh (Mat 1:23 , Psa 51:5). He was the only begotten of the Father (Joh 1:18) and “tender and only beloved in the sight of my mother“, which signifies Christ and our blessed relationship with the church that is typified by Mary.

As a physical man, Christ was taught of his Father just as we are taught of Christ now via the church of whom Christ is the head. What the Father taught Christ is what Christ teaches the church and that is, “Let thine heart retain my words: keep my commandments, and live“(Rev 1:3).

Christ was told to “Get wisdom, get understanding: forget it not; neither decline from the words of my mouth” and these following verses show that relationship of growth that both the head and the body of Christ must experience: (Luk 2:52 , 2Pe 3:18 , 1Jn 4:17). If we are granted to not forsake God’s law which is found in his doctrine, not forsaking the words of His mouth (Luk 6:46), “she shall preserve thee: love her, and she shall keep thee“, again the “she” representing the body of Christ, in the feminine.

Luk 2:52 And Jesus increased in wisdom and stature, and in favour with God and man.

2Pe 3:18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

We are as Christ in that regard as well (1Jn 4:17), needing to be judged in this life (1Pe 4:17) as we learn obedience by the things we suffer (2Ti 2:12 , Col 1:24). We are called to not “decline from the words of my mouth“, growing in grace and the knowledge of our Lord and Saviour Jesus Christ (Heb 5:8 , 1Th 5:21 , Joh 8:31-32 , 2Pe 3:18).

If we “Forsake her not“, we are told that we will be blessed with wisdom, and Christ will “preserve thee“. If we show love to Christ and the church by keeping God’s commands (1Jn 5:2-3), the church will keep us, “she shall keep thee“.

The church is also represented by Noah’s ark, whose family was preserved. The ark did not build itself either, it took planning and consistent hard work on the part of Noah and his family. We are told specifically that Noah moved with fear, which is the spirit that we must have if we are going to go unto perfection on the third day (Heb 11:7 , Heb 5:7).

Heb 11:7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

Heb 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Pro 4:7 Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.
Pro 4:8 Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
Pro 4:9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.

Christ’s mind is the principle thing, and it is through our Lord who is the head of the church that we can “get wisdom: and with all thy getting get understanding“.

We exalt Christ and glorify our Father in heaven as Christ did when we have a desire and hunger to know the Lord and His body with all our hearts. Therefore we are told, “Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her“. The “her” again in these verses represents Christ in the church and we “embrace her” by following each other as we follow Christ (1Co 11:1).

When the Lord builds the house within us (Psa 127:1), it is being done through the church and so when we read, “She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee“, we are looking at words that typify the earnest of our inheritance (Eph 1:14) that will ultimately lead to our being in that blessed and holy first resurrection as kings and priests (Rev 20:6). The goal is reached via the many members that supply their part in love (Eph 4:16 , Rom 8:17) within the church (1Co 9:24 , 2Co 9:6), provoking one another unto love and good works, thereby helping each other obtain “an ornament of grace” and a “crown of glory“.

Eph 4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God: (1Jn 3:1)
Rom 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.(Rev 1:13)

Pro 4:10  Hear, O my son, and receive my sayings; and the years of thy life shall be many.
Pro 4:11 I have taught thee in the way of wisdom; I have led thee in right paths.
Pro 4:12 When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.

If we receive the sayings of Christ and continue in them, they will set us free and “the years of thy life shall be many“. This is a spiritual statement telling us that if we are blessed to read, hear and keep the eternal words of God, enduring until the end of this life, we will be saved and be in that blessed and holy first resurrection. The years of our life are abundant and many when Christ’s life is in us (Col 1:27 , Joh 10:10).

Joh 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

We are that angel to each other that not only strengthens Christ in the garden (Luk 22:43 , 1Jn 4:17), but also the angel that God uses to help each other remain on the “right paths” so that we don’t stumble (Mat 4:6 , 1Jn 4:17). When we move forward together as one body, with one spirit, as one bread, then “our steps shall not be straitened“, and when we run we “shall not stumble”, seeing we will hold each other up in those moments when we need to bear each other’s burden and so fulfill the law of Christ (Gal 6:2).

Pro 4:13 Take fast hold of instruction; let her not go: keep her; for she is thy life.
Pro 4:14 Enter not into the path of the wicked, and go not in the way of evil men.
Pro 4:15 Avoid it, pass not by it, turn from it, and pass away.

Taking fast hold of instruction; and not letting go is saying the same thing as (1Th 5:21).

1Th 5:21  Prove all things; hold fast that which is good.

The mystery that has been hidden from the ages is this very relationship with our “life” which is Christ (Joh 14:6) who is the only “way” by which we can come to know the Father as we continue in the “truth” (Eph 5:32 , Col 1:18 , Eph 5:25 , Joh 8:31-32).

With Christ as our shepherd in this life, the holy spirit is going to lead us into right paths “not into the path of the wicked, and go not in the way of evil“. Through Christ we will be compelled to “Avoid it, pass not by it, turn from it, and pass away” as he leads us by still waters, for His name sake (Psa 23:1-3 , Rom 8:14-16).

Psa 23:1 A Psalm of David. The LORD is my shepherd; I shall not want.
Psa 23:2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.
Psa 23:3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.
Psa 23:4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

Rom 8:14 For as many as are led by the Spirit of God, they are the sons of God.
Rom 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:

Pro 4:16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
Pro 4:17 For they eat the bread of wickedness, and drink the wine of violence.
Pro 4:18 But the path of the just is as the shining light, that shineth more and more unto the perfect day.
Pro 4:19 The way of the wicked is as darkness: they know not at what they stumble.

“They sleep not” means the world does not rest in the Lord but rather lives in spiritual darkness being mischievous (2Co 4:4 , Rev 12:9 , 1Jn 5:19), and can only find rest after they have caused others to stumble. This causing others to stumble and not even knowing what they are stumbling at, “The way of the wicked is as darkness: they know not at what they stumble“, is what Christ calls the dead burying the dead (Luk 9:60). It is not the true bread of life, it is the mammon of this world and the pursuit of evil that sustains the first man Adam described as “the bread of wickedness, and drink the wine of violence“. It seems right but it leads to death (Pro 14:12).

The sleeplessness of the wicked is contrasted with the path of the just which is “as the shining light, that shineth more and more unto the perfect day” (2Pe 1:19 , 1Pe 2:9).

2Pe 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Pro 4:20 My son, attend to my words; incline thine ear unto my sayings.
Pro 4:21 Let them not depart from thine eyes; keep them in the midst of thine heart.
Pro 4:22 For they are life unto those that find them, and health to all their flesh.
Pro 4:23 Keep thy heart with all diligence; for out of it are the issues of life.
Pro 4:24 Put away from thee a froward mouth, and perverse lips put far from thee.
Pro 4:25 Let thine eyes look right on, and let thine eyelids look straight before thee.
Pro 4:26 Ponder the path of thy feet, and let all thy ways be established.
Pro 4:27 Turn not to the right hand nor to the left: remove thy foot from evil.

In conclusion, with these last verses of chapter four, Christ brings us back to the principle points that we are to know, as we sojourn in the Lord who tells us we can be victorious through Him when we are granted to know and believe [blessed eyes that see and ears that hear Mat 13:16] that we are more than conquerors through Him, as these verses demonstrate: (Rom 8:28 , Rom 8:31-39 , Rom 5:5 , Rom 5:10).

The earmarks of a true son of God (Rom 8:14) and the blessing of knowing our Father and Christ are made very clear in these last few verses (Pro 4:20-27). We simply must attend to God’s word, which Christ brings to the body, and we are told to incline our ears unto these sayings, and never let them depart from our eyes, keeping them in the midst of our hearts, binding mercy and truth on our hearts as we die daily, and stand on God’s word (Rev 1:3).

Rev 1:3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

God’s words are the spiritual manna that sustain us, and it is meat and drink indeed as Christ told us to eat the body of Christ and drink his blood, which is the true bread from heaven that the manna only typified in the wilderness. That bread will be “life unto those that find them, and health to all their flesh“(Eph 5:30 , Pro 3:6-9), unto those who “Keep thy heart with all diligence; for out of it are the issues of life“, who will as a result of that diligent search caused by Christ (Php 2:12-13), be able to “Put away from thee a froward mouth, and perverse lips put far from thee” from within primarily, but also knowing when we need to leave a situation of evil communications that will corrupt good manners, fleeing fornication, idolatry, and youthful lusts (1Co 15:33 , Gal 6:7).

Pro 3:6 In all thy ways acknowledge him, and he shall direct thy paths.
Pro 3:7 Be not wise in thine own eyes: fear the LORD, and depart from evil.
Pro 3:8 It shall be health to thy navel, and marrow to thy bones. “health to all their flesh”
Pro 3:9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:

[We honour God by simply acknowledging that He is the one who gives that increase in our lives (1Co 3:6), and He is the one who leads us unto repentance (Rom 2:4), and He is the one who gives us the ability to confess our iniquities (Psa 32:5  , 1Jn 1:9), it is all of the Lord.]

The elect must first experience not letting “thine eyes look right on, and let thine eyelids look straight before thee” before we can teach this way to others (Isa 30:21), and it is when we “Ponder the path of thy feet, and let all thy ways be established” by committing our ways unto the Lord (Psa 37:5), that we will be given the spiritual strength to “Turn not to the right hand nor to the left:“, “removing our foot from evil“!

Rom 8:31 What shall we then say to these things? If God be for us, who can be against us?
Rom 8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Rom 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

Rom 8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Rom 8:36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
Rom 8:37 Nay, in all these things we are more than conquerors through him that loved us.

Proverbs 3:13-35 – “Christ the tree of life”

[Study Aired Nov 21, 2024]

In this section of Proverbs we are being shown what fruit will be given to those who are granted to lay hold on wisdom (Christ): “She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her”. Christ of course is represented by that “tree of life” that very few are drawn unto in this age and able to “retaineth her” (Joh 6:44, Mat 22:14, Joh 8:31-32). The manifest knowledge of God is made known by the church through Christ (Eph 3:10) and therefore wisdom is connected to the feminine “She is a tree of life” and happy “is every one that retaineth her”, the church being represented by a woman whose head is Christ.

Joh 8:31  Then said Jesus to those Jews which believed on him, If ye continue in my word (“lay hold…retaineth her (Rev 1:3)”), then are ye my disciples indeed;
Joh 8:32  And ye shall know the truth, and the truth shall make you free.

Christ did not lay down his life so we could be preserved in our flesh, he laid down his life so that we could have true life which comes from the tree of life that we all initially reject by laying hold onto Christ in a way that seems right to us (Joh 6:53, Pro 14:12, Gen 3:6, 1Jn 2:16).

Joh 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

Redemption comes through Christ and His Christ as we are like Him in this world (1Jn 4:17, Joh 3:17, Joh 20:21, Oba 1:21), needing to lose our life that we may gain it (Mat 16:25), being strengthened to do so as we partake of the tree of life that will make it possible for us to be “quickened by the Spirit” (Rev 11:3  Joh 6:63) with the goal of enduring unto the end of this age (Mat 24:13), being blessed to fulfill God’s purpose in the next. The ark is preparing today by “filling up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church” (Col 1:24, 1Pe 3:18-20).

1Pe 3:18  For Christ also hath once suffered for sins, the just for the unjust [- and so must God’s elect- ], that he might bring us to God, being put to death in the flesh (Gal 2:20), but quickened by the Spirit: (Joh 6:33, Joh 6:51-55, Joh 3:16-17, Eph 5:30, Joh 20:21, Psa 107:20, Oba 1:21)
1Pe 3:19  By which also he went and preached unto the spirits in prison;
1Pe 3:20  Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah (Mat 24:37), while the ark was a preparing, wherein few (Mat 22:14), that is, eight souls (the new man) were saved by water (Eph 5:26, Rom 6:3-4).

Pro 3:13  Happy is the man that findeth wisdom, and the man that getteth understanding.
Pro 3:14  For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.
Pro 3:15  She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.

We did not find wisdom, rather we were dragged to wisdom which resulted in our getting understanding (Gal 4:9).

Gal 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

Our Father dragged us to Christ (Joh 6:44) so we could experience joy and happiness in this life, with persecutions (Mar 10:30-31, 3Jn 1:2). Christ’s life in us is better than anything we can obtain in the physical, and although we all start off in the natural circumstances of the riches of Egypt like Moses (Heb 11:25-26, Eph 2:1-2), if God is working with us our appreciation for the spiritual is going to grow and our priorities in life are going to reflect that blessed change of heart (Heb 11:25-26, Mat 6:33, Eze 36:26-27).

Heb 11:25  Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
Heb 11:26  Esteeming the reproach of Christ greater riches than the treasures in Egypt (Mat 10:31): for he had respect unto the recompence of the reward.

Eph 2:1  And you hath he quickened, who were dead in trespasses and sins;
Eph 2:2  Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

Eze 36:26  A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
Eze 36:27  And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

Notice what God deems as precious and invaluable, and it is always the relationship that we have with Him through Christ, which exists because of the life of Christ within us, our hope of glory (Rom 8:9, Col 1:27). God sees the firstfruit of His creation, His workmanship, for what they are, a starting point that will bring forth many children, and therefore the few at this time are more precious than the many spoken of in (Mat 10:31).

Rom 8:9  But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

Col 1:27  To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

Mat 10:31  Fear ye not therefore, ye are of more value than many sparrows.

It is the few who will be used to save the world, and redeem His banished (2Sa 14:14). ‘The few’ are the weak of the world who have the life of Christ in them now, and that life is what is being spoken of in terms of its value when we read, “She is more precious than rubies: and all the things thou canst desire are not to be compared unto her” (“the church”).

Pro 3:16  Length of days is in her right hand; and in her left hand riches and honour.
Pro 3:17  Her ways are ways of pleasantness, and all her paths are peace.
Pro 3:18  She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.

With this understanding that wisdom is Christ who is manifested in the church, we can then understand that “Length of days is in her right hand; and in her left hand riches and honour” is again referring to the life of Christ within the church. Length of days is something that will be obtained by enduring to the end by the power of God’s holy spirit, which power is represented by the right hand. The left hand represents the “riches and honour” that God will bestow upon those who have been given the mind of Christ and acknowledge that all that we’ve been given, including our salvation, is a gift of God (Eph 2:8) and of which we contribute nothing. Our left hands work out our own salvation with fear and trembling, knowing that it is Christ’s spirit giving us the power to overcome and accomplish these labours in the earth (Tit 3:8) that were ordained from the foundation of the world (Php 2:12-13, Joh 15:15-16).

Eph 2:8  For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
Eph 2:9  Not of works, lest any man should boast.

Php 2:12  Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Php 2:13  For it is God which worketh in you both to will and to do of his good pleasure.

Tit 3:8  This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

Joh 15:15  Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
Joh 15:16  Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

How good and how pleasant it is to dwell with the family of God in harmony (Psa 133:1), and to receive peace that passes all understanding (Php 4:7). This peace is obtained by cleaving unto our husband who is the tree of life, who we lay hold on, not neglecting so great a salvation (Heb 2:3, Heb 10:25-26). Retaining and continuing in the truth will bring happiness and it will set us free from the bondage of sin that can so easily beset us in this life (Heb 12:1-4, Joh 8:36).

Psa 133:1  A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity!

Php 4:7  And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

Contrast these last two verses (Psa 133:1, Php 4:7) with these….(Heb 2:3, Heb 10:25-26)

Heb 2:3  How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

Heb 10:25  Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
Heb 10:26  For if we sin wilfully [neglecting so great a salvation] after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, [Heb 6:4-6]

Pro 3:19  The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.
Pro 3:20  By his knowledge the depths are broken up, and the clouds drop down the dew.

All of these words are talking about what the Lord does within the body of Christ (Pro 3:19-20). The earth symbolizes the church where we are baptized into Christ’s death (Jer 22:29, Rom 6:3-4) and the earth is founded upon the Rock Jesus Christ (Mat 16:18), via a process of judgement (“O earth, earth, earth, hear the word of the LORD”). It is Christ who establishes the understanding in our heavens, “established the heavens”, with better sacrifices than these as we read in (Heb 9:23-24).

Heb 9:23  It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
Heb 9:24  For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

God’s word is like a hammer (Jer 23:29) and it breaks up the depths of our faulty earthly foundation, “By his knowledge the depths are broken up”, so that living waters can spring forth (Gen 7:11-13).

Gen 7:11  In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened (Isa 45:8, Rev 3:8, Rev 3:12, Rev 3:20).
Gen 7:12  And the rain was upon the earth forty days and forty nights. (Act 14:22)
Gen 7:13  In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;

The manifest knowledge of God is made known through the church (Eph 3:10), through the great cloud of witness (Heb 12:1) that drops down the dew that represents the words of God, “the clouds drop down the dew”, that sustain the body of Christ in this life while the ark is preparing (Psa 103:13, Hos 14:5-6, Gal 6:16).

Pro 3:21  My son, let not them depart from thine eyes: keep sound wisdom and discretion:
Pro 3:22  So shall they be life unto thy soul, and grace to thy neck.
Pro 3:23  Then shalt thou walk in thy way safely, and thy foot shall not stumble.
Pro 3:24  When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.

If the rain water had not been collected during the time that Noah and his family were on the ark they would have had no drinkable water, and the same is true spiritually for the body of Christ who must gather the manna, or rain, that represents God’s word (Christ), daily, and so we read, “My son, let not them depart from thine eyes: keep sound wisdom and discretion: So shall they be life unto thy soul, and grace to thy neck.”

Sweet is the sleep of the labourer who labours for the meat that shall not perish (Joh 6:27), and God is a rewarder of those who diligently seek him (Heb 11:6), and that spiritual reward and accompanying physical blessing is explained with these verses (Php 4:19, Mat 6:33, 3Jn 1:2). “Then shalt thou walk in thy way safely, and thy foot shall not stumble. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.”

Pro 3:25  Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.
Pro 3:26  For the LORD shall be thy confidence, and shall keep thy foot from being taken.

Christ tells us not to fear the wars and rumours of wars in this life that we will hear of (Mat 24:6), because these events symbolize for our sakes (2Co 4:15) the desolation of the wicked within us. The LORD will be our confidence in the midst of our chastening and scourging experiences that we all must be partakers of (Heb 12:6-8), and He shall be our confidence as He takes away the confidence that we have in our own flesh through the fiery trials of this life (Php 3:3), resulting in our being able to stand in the Lord, and not think we’re standing by our own might or power. This is what it means, “and shall keep thy foot from being taken” (1Co 10:12-14).

1Co 10:12  Wherefore let him that thinketh he standeth take heed lest he fall.
1Co 10:13  There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
1Co 10:14  Wherefore, my dearly beloved, flee from idolatry (the idolatry of our hearts that tells us we have free moral agency and can stand by our own might and power independent of God Php 2:12-13, 2Th 2:3-4).

Pro 3:27  Withhold not good from them to whom it is due, when it is in the power of thine hand to do it.
Pro 3:28  Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee.

As God’s elect we are to do good unto all, especially unto the household of faith (Gal 6:10, Luk 16:9-11).

Gal 6:10  As we have therefore opportunity (Pro 3:27), let us do good unto all men, especially unto them who are of the household of faith.

Luk  16:9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
Luk 16:10  He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
Luk 16:11  If therefore ye have not been faithful in the unrighteous mammon [by not fulfilling Gal 6:10], who will commit to your trust the true riches?

The way we conduct ourselves in this age as God’s ambassadors (2Co 5:20) is of the utmost importance to God (1Pe 2:12-13).

2Co 5:20  Now then we are ambassadors for Christ, as though God did beseech you by us (Rom 12:1): we pray you in Christ’s stead, be ye reconciled to God.

1Pe 2:12  Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works [fulfilling Gal 6:10], which they shall behold, glorify God in the day of visitation.

1Pe 2:13  Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

[eg: David’s friendship toward Jonathan who protected David from Jonathan’s father Saul typifies our making “to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations” (Luk 16:9, 1Sa 18:25, 1Sa 20:33-42)].

Luk 16:9  And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

1Sa 18:25  And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king’s enemies. But Saul thought to make David fall by the hand of the Philistines.

1Sa 20:33  And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.
1Sa 20:34  So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.

1Sa 20:41  And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.

Pro 3:29  Devise not evil against thy neighbour, seeing he dwelleth securely by thee.
Pro 3:30  Strive not with a man without cause, if he have done thee no harm.
Pro 3:31  Envy thou not the oppressor, and choose none of his ways.
Pro 3:32  For the froward is abomination to the LORD: but his secret is with the righteous.
Pro 3:33  The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.

We are hidden in Christ (Col 3:3) not hiding from the world, but rather being a light in this dark world (Mat 5:14-16), by ‘being in the world and not of it’ which means we “Devise not evil against thy neighbour, seeing he dwelleth securely by thee”.

Mat 5:14  Ye are the light of the world. A city that is set on an hill cannot be hid.
Mat 5:15  Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
Mat 5:16  Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

The high standard that Christ sets for the elect is to “Strive not with a man without cause, if he have done thee no harm, Envy thou not the oppressor, and choose none of his ways”. Why?, because “the froward is abomination to the LORD: but his secret is with the righteous” and “The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just”. In other words, we are not to measure the court in this life (Rev 11:2). That is not our calling to be entangled with the affairs of this world (2Ti 2:4, 2Co 6:17). Rather, we are to be at peace with the truth that the Lord knows all men’s hearts, and can cause each man to stand and fall as His workmanship, whichever fold the Lord has anyone in (Rom 14:4, Joh 10:16, Rev 11:2).

Rev 11:2  But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

2Ti 2:4  No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

2Co 6:17  Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

Rom 14:4  Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

Joh 10:16  And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Pro 3:34  Surely he scorneth the scorners: but he giveth grace unto the lowly.
Pro 3:35  The wise shall inherit glory: but shame shall be the promotion of fools.

We’re living in an age where scorners are everywhere saying ‘where is the promise of his coming?’ (2Pe 3:4). That is what Christ prophesied would happen at the end of the age, that iniquity would abound and the love of many would wax cold (Mat 24:12). The Lord scorns the scorner within us and so we must be given His correction in our life in order to rule over that evil spirit and continue to be abased right until the return of our Lord (1Pe 5:6-9).

2Pe 3:4  And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

1Pe 5:6  Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
1Pe 5:7  Casting all your care upon him; for he careth for you.
1Pe 5:8  Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
1Pe 5:9  Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

If God will permit us that grace and the ability to stand in the day of adversity, it will not be by our might or power but by the abundance of His holy spirit (Zec 4:6), the free gift that He will give the body of Christ who will narrowly escape (1Pe 4:18): “The wise shall inherit glory: but shame shall be the promotion of fools” (Mal 3:17-18).

Zec 4:6  Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.

1Pe 4:18  And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
1Pe 4:19  Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

Mal 3:17  And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Mal 3:18  Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

Lord help us in our unbelief (Mar 9:24), and grant us the faith to commit our lives unto you “as unto a faithful Creator”, the tree of life!

[Posted September 16, 2024]

Hi Mike,

I wrote you years ago with a question about the Scriptures (which you answered for me) and now I’ve got another one for you if you have the time.  Forgive me if this is covered somewhere in your teachings (and if so feel free to direct me to the article.)  I’ve read many but not nearly all.

Since God was able to beget a son (Jesus) the way that he did that first time, why not beget all humans that way?  In other words, why do humans experience being sinners who then enter the kingdom rather than being sinless and entering God’s family through the means that Jesus did?  Thank you for your time and consideration.

As always, you have my sincere gratitude for your website.

D___

Hi D__,

Thank you for your question. It is a question we all have at some point. I have said many times that my flesh thinks that it knows a much better way to create a Godly family than the way God is doing it. My flesh reasons just as you that all this suffering simply is not necessary. Why not create a family that is perfected without first being corrupt and in need of a sacrifice for our sins. Why not create a perfected family from the beginning? We all ask the same question you are asking:

“Since God was able to beget a son (Jesus) the way that he did that first time, why not beget all humans that way?  In other words, why do humans experience being sinners who then enter the kingdom rather than being sinless and entering God’s family through the means that Jesus did?” (End Quote).

It is hard to know in an email whether you are asking about Christ being created at “the beginning of the creation of God” (Rev 3:17) or Christ “made sin… of a woman, made under the law”. The only time Christ was first perfect was when He was “the beginning of the creation of God”:

Rev 3:14  And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

This is what Christ was as our flesh and blood Savior:

Gal 4:4  But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

Meaning that Christ was made just as we are made:

Psa 51:5  Behold, I was shapen in iniquity; and in sin did my mother conceive me.

There are two separate offerings… a sin offering and a trespass offering. The sin offering is for the fact that we are shapen in iniquity and conceived in sin. The sin offering is for what we are, sinful flesh and blood, while the trespass offering is for what we do.

If you would like to know Christ as His Father wants us to know him then I would suggest that you read The Law Of The Offerings series of studies on Is Was And Will Be at this link: The Law of the Offerings

The sin offering is for what we are, “shapen in iniquity and conceived in sin“. The trespass offering is for what we do in our bodies of sinful, corruptible flesh and blood.

Both phrases… “of a woman” and the phrase “made under the law” signify the fact that in the flesh Christ was made sin, as is all flesh:

2Co 5:21  For the man who knew no sin was made sin on our behalf, so that we might become the righteousness of God in him.

So Christ in His flesh was still in a condition which could not inherit the kingdom of God:

1Co 15:50  Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

The way the Father made Christ sin was not by simply declaring Him to be sin when Christ was crucified on the cross, rather Christ was made sin by the Father when He made Christ “of a woman” and made Christ “under the law”.

Christ Himself never claimed perfection in His flesh. These are His own words:

Luk 13:31  The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
Luk 13:32  And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

And there is also these words of our Lord concerning Himself:

Mat 19:17  And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

Mar 10:18  And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

Luk 18:19  And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.

“The third day” (Luk13:32) refers to His resurrection. That is when He and we are perfected. There is no perfection in dying, corruptible flesh and blood. Not even in the flesh and blood of Christ:

1Co 15:50  Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

This all being True, Christ telling us He is not “good, there is none good but one, that is God” and His own flesh and blood being “corruption”, the fact is that Christ, in His flesh was suffering the same as we suffer:

Heb 2:18  For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Heb 4:15  For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

Heb 5:8  Though he were a Son, yet learned he obedience by the things which he suffered;

We simply cannot say that Christ in the flesh was begotten in a perfected state and never suffered while learning obedience.

Now it is true that before Christ divested Himself of His divinity and came down into this death realm which King David calls “the valley of the shadow of death”, it is true that He was created perfect:

Php 2:6  who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God;
Php 2:7  but emptied himself, taking a bondman’s form, taking his place in the likeness of men;
Php 2:8  and having been found in figure as a man, humbled himself, becoming obedient even unto death, and that the death of the cross. (DARBY)

But He was created in that perfected condition for the sole purpose of becoming the ransom for the Father’s physical creation which was to be “shapen in iniquity and conceived in sin” (Psa 51:5), and this plan of redemption of the Father and Son’s physical creation was all planned “before the world began”:

1Co 2:7  But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

Eph 1:4  According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

2Ti 1:9  Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

Tit 1:2  In hope of eternal life, which God, that cannot lie, promised before the world began;

1Pe 1:20  Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

This is all given to us to know if we are given eyes that see and ears that hear. Most Christians are totally unaware that God has their entire life and every day of their life “written in His book when as yet there were none of them”:

Psa 139:16  Thine eyes did see mine unformed substance; And in thy book they were all written, Even the days that were ordained for me, When as yet there was none of them.(ASV)

It is the diabolical false doctrine of “free moral agency” which blinds the eyes of most all Christians from this Truth:

Rom 9:16  So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy.

It is that same false doctrine which keeps them from believing this simply stated Truth:

Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 

Why is it all as it is? Your flesh will not appreciate the scriptural answer to that very common question but this is why:

Col 1:19  For it pleased the Father that in him should all fulness dwell;
Col 1:20  And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven

The holy spirit anticipated this question coming from all of us and gives us this very blunt answer:

Rom 9:18  So then he hath mercy on whom he will, and whom he will be hardeneth.
Rom 9:19  Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? 

That is the same spirit in us which asks why didn’t the Lord just make us all perfect from the beginning, and this is the Lord’s answer to both questions:

Rom 9:20  Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

The answer to that rhetorical question is that is exactly what the thing formed says to Him who formed us, but verse 21 is still The Truth:

Rom 9:21  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

When it is all said and done then we will all realize that the wisdom of God knows how to produce a family which is acquainted with contrast and appreciates the differences between hot and cold, light and darkness and good and evil.

I hope this has answered your question. All I have to offer  is scripture.

Your brother who struggles and rejoices with you,

Mike

Hebrews 4:12 – Dividing Asunder of Soul and Spirit – Part 3

[Study Aired August 27, 2024]

The Death of the Soul and the Life of the Spirit

Dying to Self

Several New Testament passages speak of a necessary “death” to the old self:

(Galatians 2:20) “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God , who loved me, and gave himself for me.”

This verse suggests a kind of “death” to the self, which is associated with the soul, to allow for a new life in Christ.

The Flesh vs. The Spirit

Paul often contrasts the flesh, which is analogous to the soulish nature, with the spirit:

(Romans 8:13) “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live

This verse implies a need to “put to death” the deeds of the flesh to live by the spirit.

New Creation in Christ

The concept of becoming a new creation in Christ further illustrates this transformation:

(2 Corinthians 5:17) “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”

This newness of life is to be understood as the ascendancy of the spirit over the soul’s natural inclinations.

The Soul, Spirit, and Eternal Destiny

The Promise of Eternal Life

(1 John 2:25) “And this is the promise that he hath promised us,even eternal life.”

This promise of eternal life is central to our faith. Jesus elaborates on this in John 17:3:

“And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

This suggests that eternal life is not just about duration, but about a relationship with God.

Paul further explains in Romans 6:23:

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. “

This verse contrasts eternal life with death, indicating that it’s God’s gift through Christ.

The Resurrection Body

Paul provides a detailed discussion of the resurrection body in 1 Corinthians 15:

(1 Corinthians 15:44) ” It is sown a natural body; it is raised a spiritual body . There is a natural body, and there is a spiritual body.”

He continues in verses 1 Corinthians 53-54: 

“For this corruptible must put on incorruption, and this mortal must put on immortality [by dividing asunder of soul and spirit]. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.”

This transformation is also mentioned in Philippians 3:20-21: 

“For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, [by dividing asunder of soul and spirit] that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”

The State of the Soul and Spirit After Death

The Bible provides insights into the state of believers after death, but it’s important to consider these passages in the context of other Scriptures:

(2 Corinthians 5:8) “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.”

Paul expresses a similar sentiment in Philippians 1:23:

“For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:”

However, we must also consider verses that speak of death as a sleep:

(Psalm 13:3) “Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death;”

“And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (Daniel 12:2)

Jesus himself used this analogy:

(John 11:11) “These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.”

(1 Thessalonians 4:14) “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.”

These verses present death as a state of unconsciousness, likened to sleep, from which one will be awakened at the resurrection. This understanding helps to reconcile the seemingly immediate presence with the Lord (2 Corinthians 5:8, Philippians 1:23) with the concept of awaiting resurrection (1 Corinthians 15:51-52, 1 Thessalonians 4:16-17).

The full understanding of the soul and spirit’s state after death we must consider all the above passages.

The Final Judgment and Eternal State

The Bible speaks of a final judgment and an eternal state:

(Revelation 21:1) “And I saw a new heaven and a new earth : for the first heaven and the first earth were passed away; and there was no more sea.”

(Revelation 21:4) “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”

These verses describe a transformed creation where the effects of sin are eliminated, suggesting a complete restoration of the soul, spirit, and body in harmony with God’s original intent.

God’s Sovereignty and Universal Salvation

While the Bible speaks of a transformation process for believers, we must consider a broader perspective on God’s plan for all souls. The Scriptures present a complex interplay between our “apparent individual choice” and God’s sovereign will. But what do the scriptures say.

(John 15:16) ” Ye have not chosen me, but I have chosen you , and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.”

This verse emphasizes God’s initiative in choosing and ordaining His followers, suggesting a divine plan that transcends individual choice. Furthermore, the Bible indicates God’s plan for universal salvation:

(1 Timothy 2:3-4) “For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved , and to come unto the knowledge of the truth.”

(1 Timothy 4:10) “For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men , specially of those that believe.”

These passages state that God’s redemption will extend to all of mankind, not just to those who currently believe. The phrase “Saviour of all men” is particularly noteworthy, indicating a scope of salvation that is more inclusive than often understood by the world.

Moreover, the Bible speaks of a future where every being acknowledges Christ:

(Philippians 2:10-11) “That at the name of Jesus every knee should bow , of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord , to the glory of God the Father.”

This universal confession shows that all souls will eventually recognize and submit to Christ’s lordship.

These passages point to a divine plan that is truly universal in scope, aligning with the scriptures that speak of all dying in Adam and all being made alive in Christ (1 Corinthians 15:22). The idea that all souls must experience a form of death for God’s spirit to bring new life is indeed reflected in Scripture, albeit in a broader context than often recognized. This universal process of death and resurrection, both literal and spiritual, is central to God’s redemptive plan. It suggests that God’s transformative work will extend to all souls, not through individual choice, but through His sovereign will and power to make all things new. This understanding offers a perspective on salvation that is more comprehensive and far-reaching than commonly perceived, emphasizing God’s ultimate purpose to reconcile all things to Himself through Christ (Colossians 1:20). As we contemplate these truths, we are reminded of the vastness of God’s love and the all-encompassing nature of His plan for creation.

(1 Corinthians 15:22) For as in Adam all die , even so in Christ shall all be made alive.

(Colossians 1:20) And, having made peace through the blood of his cross, by him to reconcile all things unto himself ; by him, I say, whether they be things in earth, or things in heaven.

XII. Practical Implications

The Scripture teaches that the whole person – spirit, soul, and body – is to be sanctified and preserved blameless (1 Thessalonians 5:23). This holistic view of spirituality has several important implications:

Integrated Approach to Spiritual Growth:

Spiritual disciplines should engage not just the “spiritual” aspect, but also the mind (study, meditation), emotions (worship, fellowship), and body (fasting, service).

(Romans 12:1) “I beseech you therefore, brethren, by the mercies of God , that ye present your bodies a living sacrifice , holy, acceptable unto God, which is your reasonable service.”

Physical Health as a Spiritual Matter:

Caring for our physical bodies becomes part of our spiritual stewardship.

(1 Corinthians 6:19) “What? know ye not that your body is the temple of the Holy Ghost which is in you , which ye have of God, and ye are not your own?”

Emotional Well-being:

Addressing emotional health is crucial for overall spiritual health.

(Philippians 4:4) ” Rejoice in the Lord alway : and again I say, Rejoice.”

Intellectual Engagement:

Growing in knowledge and understanding is part of spiritual maturity.

(Romans 12:2) “And be not conformed to this world: but be ye transformed by the renewing of your mind , that ye may prove what is that good, and acceptable, and perfect, will of God.”

Hebrews 4:12 states that the word of God is able to “divide asunder of soul and spirit”, emphasizing the importance of spiritual discernment. This verse indicates that there is a distinction between the soul and the spirit that requires divine insight to properly discern.

1 Corinthians 2:15 further reinforces this, stating “But he that is spiritual judgeth all things.” This suggests that those who are walking in the Spirit possess a spiritual perception that allows them to evaluate and judge all matters, including the difference between soulish and spiritual impulses.

The need for this spiritual discernment arises from the intricate interaction between the soul and the spirit within us. we must rely on the illumination of the holy spirit, working through the Scriptures, to rightly distinguish between natural, fleshly tendencies and the leading of the spirit.

The ability to discern between soul and spirit is crucial for mature Christian living:

Learning to distinguish between genuine spiritual promptings and emotional or psychological impulses.

(1 Corinthians 2:14) “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him : neither can he know them, because they are spiritually discerned.”

Developing a heightened awareness to the holy spirit’s guidance.

(Romans 8:14) ” For as many as are led by the Spirit of God, they are the sons of God.“

Not all spiritual-seeming experiences are from God; discernment is needed.

(1 John 4:1) “Beloved, believe not every spirit, but try the spirits whether they are of God : because many false prophets are gone out into the world.”

Integrating spiritual insight with practical wisdom in life choices.

(James 1:5) “If any of you lack wisdom, let him ask of God , that giveth to all men liberally, and upbraideth not; and it shall be given him.”

Scripture describes the process of spiritual growth as a transformation “from glory to glory, even as by the Spirit of the Lord”.

(2 Corinthians 3:18) “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

This verse indicates that the process of being conformed into the image of Christ is not an instantaneous or easy one, but rather a gradual, incremental change. The use of the phrase “from glory to glory” suggests a progressive, step-by-step transformation, rather than a sudden or complete metamorphosis. This aligns with the biblical emphasis on the believer’s cooperation with the spirit’s sanctifying work in their life.

(Philippians 2:12-13) “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. ” (Philippians 2:12-13)

By recognizing the ongoing nature of this transformative process, believers are encouraged to exercise patience, perseverance, and dependence on the holy spirit. Spiritual growth is not achieved through our efforts, but through the Spirit’s empowerment and the believer’s caused submission.

Conclusion:

Our exploration of soul and spirit in Scripture reveals a rich tapestry of mankind’s nature and its relationship with God. We’ve seen that the soul, representing the whole living person, is mortal and subject to sin, yet intimately connected to our identity and consciousness. The spirit, while also an integral part of human nature, is presented as having a unique connection to God and a crucial role in understanding spiritual truths.

The division of soul and spirit, as mentioned in Hebrews 4:12, emerges not as a literal, physical separation, but as a profound spiritual process. It represents the discerning work of God’s Word in believers’ lives, helping to distinguish between natural, soulish inclinations and deeper spiritual truths. This process is central to spiritual growth and maturity.

We’ve also explored how this understanding of soul and spirit relates to other biblical concepts such as the body as a temple, the renewal of the mind, the role of the heart, and the idea of the ‘inner man’. These interconnected concepts paint a picture of man’s nature as complex and multifaceted, yet unified in its creation and purpose before God.

The biblical narrative of transformation – dying to self, mortifying the deeds of the flesh, and becoming a new creation in Christ – can be understood more deeply in light of this soul-spirit dynamic. It’s a process that encompasses our entire being, involving our thoughts, emotions, will, and our deepest spiritual nature.

However, we must remember that this transformative process is consistently presented in Scripture as applicable to believers through faith, rather than as a universal principle for all souls in this age. It’s a journey of spiritual growth facilitated by the powerful, piercing Word of God and the work of the holy spirit in believers’ lives. In the end all will go through the process of “the dividing asunder of soul and spirit”.

As we conclude, let us reflect on the words of the Psalmist:

(Psalm 103:1) ” Bless the LORD, O my soul: and all that is within me, bless his holy name.“

This verse beautifully encapsulates the holistic nature of our spiritual life, calling us to engage our entire being – soul, spirit, and body – in worship and devotion to God.

May this study deepen our understanding of our nature as created beings and inspire us to pursue wholehearted devotion to God, submitting to His Word as it transforms every aspect of our being. As we grow in this understanding, may we experience the reality of Paul’s prayer: 

(1 Thessalonians 5:23) “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” 

(Hebrews 4:12)  “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit , and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”

In this journey of faith, may we continually yield ourselves – soul, spirit, and body – to the sanctifying work of God, being transformed day by day into the image of Christ, until that day when we see Him face to face.

Link to Hebrews 4:12 Part 1

Link to Hebrews 4:12 Part 2

Gospels In Harmony, Part 136 – Christ is Risen, Part 3

Touch Me Not, For I Am Not Ascended to My Father

Matthew 28:9-10, Mark 16:9-11 and John 20:11-18

[Study Aired April 25, 2023]

John 20:11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
John 20:12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
John 20:13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
John 20:14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
Mark 16:9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
John 20:15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
John 20:16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
John 20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
Matthew 28:9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
Matthew 28:10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
John 20:18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
Mark 16:11 And they, when they had heard that he was alive, and had been seen of her, believed not.

In our last study we reviewed the verses above. These verses revealed to us that the women, who represent the church, are the ones that reveal that Christ is risen from the dead to the disciples of Christ. This study will focus on John 20:17.

John 20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

Here Christ mentions two important details. Firstly, he tells Mary to “Touch me not” and secondly, He states “for I am not yet ascended to my Father.”

Why did Christ say, “touch me not”? Jesus stated, “for (because) I am not yet ascended to my Father”. Why did he have to ascend to the Father before he could be touched? He ascended to the Father in order to present himself as the firstfruits of the resurrection of them that slept. This action completes the process of being glorified. Until Christ is glorified, no one can receive the holy spirit.

Joh 7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

1Co 15:20 But now is Christ risen from the dead, and become the firstfruits of them that slept.
1Co 15:21 For since by man came death, by man came also the resurrection of the dead.
1Co 15:22 For as in Adam all die, even so in Christ shall all be made alive.
1Co 15:23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.
1Co 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
1Co 15:25 For he must reign, till he hath put all enemies under his feet.
1Co 15:26 The last enemy that shall be destroyed is death.

Here, Paul refers to Christ as the “firstfruits” of the resurrection, indicating that He is the first to rise from the dead and conquer death. The shadow of the firstfruits is found in the Old Testament, where the firstfruits of the harvest were presented to God as an offering.

Exo 23:18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
Exo 23:19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.

Lev 23:9 And the LORD spake unto Moses, saying,
Lev 23:10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:

Christ presented himself as the firstfruits of the dead (harvest) to His Father and His God, who is represented as the priest in the old testament. 

This is the transition of the “old covenant” to the “new covenant”. The old is passing away, and the new is now in effect. Christ is now the High Priest and is now over the house of God, just as in the story of Joseph and the Pharaoh. The shadow is now a reality.

Gen 41:38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?
Gen 41:39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:
Gen 41:40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.
Gen 41:41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
Gen 41:42 And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;
Gen 41:43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
Gen 41:44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

The true sacrifice is now completed.

Heb 8:1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
Heb 8:2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
Heb 8:3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
Heb 8:4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
Heb 8:5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.
Heb 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
Heb 8:7 For if that first covenant had been faultless, then should no place have been sought for the second.
Heb 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
Heb 8:9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
Heb 8:10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
Heb 8:11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
Heb 8:12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
Heb 8:13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

Christ became a better and living sacrifice leading the way for the Christs of Christ.

Heb 9:11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
Heb 9:13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
Heb 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
Heb 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
Heb 9:16 For where a testament is, there must also of necessity be the death of the testator.
Heb 9:17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
Heb 9:18 Whereupon neither the first testament was dedicated without blood.
Heb 9:19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
Heb 9:20 Saying, This is the blood of the testament which God hath enjoined unto you.
Heb 9:21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
Heb 9:22 And almost all things are by the law purged with blood; and without shedding of blood is no remission. 
Heb 9:23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

Rom 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Rom 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Christ was the first sacrifice, and we are now the living sacrifice of Christ.

Now let’s look at the meaning of the word ‘touch’ which is G680. We will also look at its root G681.

G680 (Mickelson’s Enhanced Strong’s Dictionaries of the Greek and Hebrew Testaments)

G680 ἅπτομαι haptomai (hap’-to-mai) v.

1. (properly) to attach oneself to.
2. (implied) to take hold of (in many implied relations).
3. (maritally) to take a spouse. (1 Corinthians 7:1).

[reflexive of G681]
KJV: touch 
Root(s): G681
Total KJV Occurrences: 32

• touch, 12

Matt 9:21; Matt 14:36; Mark 3:10; Mark 5:28; Mark 6:56; Mark 8:22; Mark 10:13; Luke 6:19; Luke 18:15; 1Cor 7:1; 2Cor 6:17; Col 2:21 

• touched, 18

Matt 8:3; Matt 8:15; Matt 9:20; Matt 9:29; Matt 14:36; Matt 17:7; Matt 20:34; Mark 1:41; Mark 5:27; Mark 5:31; Mark 6:56; Mark 7:33; Luke 5:13; Luke 7:14; Luke 8:44; Luke 8:45; Luke 8:47; Luke 22:51 

• toucheth, 2

Luke 7:39; 1 John 5:18

Mat 14:35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
Mat 14:36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

Mar 5:28 For she said, If I may touch but his clothes, I shall be whole.
Mar 5:29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
Mar 5:30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
Mar 5:31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
Mar 5:32 And he looked round about to see her that had done this thing.
Mar 5:33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
Mar 5:34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

Luk 8:44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
Luk 8:45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?

Luk 8:47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.

1Co 7:1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
1Co 7:2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
1Co 7:3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

G681 ἅπτω hapto (hap’-tō) v.

1. (properly) to fasten to.
2. (specially, of flame) to ignite a fire (i.e. to fasten the flame to another fuel source).

[a primary verb]
KJV: kindle, light 
See also: G680

Total KJV Occurrences: 4
lighted, 2
Luk_8:16, Luk_11:33
kindled, 1
Luk_22:55
light, 1
Luk_15:8

Luk 8:16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.

Luk 15:8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
Luk 15:9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
Luk 15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

Luk 22:54 Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.
Luk 22:55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.

Why did Christ say, “Touch me not?” All the above verses show us that touching Christ, or being touched by Christ, causes healing. Christ had not yet ascended to the Father to be fully glorified. Until Christ is glorified completely, the process of him receiving us cannot begin.

In conclusion, in John 20:17 after the resurrection, Jesus tells Mary Magdalene, “Touch me not; for I am not yet ascended to my Father.” Throughout the Gospels, we see that touching Jesus or being touched by him results in physical healing, so why would He deny Mary this opportunity?

Jesus was emphasizing the importance of His ascension to the Father. Until He was fully glorified, the process of Him receiving us could not begin. 

Joh 14:1 Let not your heart be troubled: ye believe in God, believe also in me.
Joh 14:2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
Joh 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
Joh 14:4 And whither I go ye know, and the way ye know.

In 2 Corinthians 6:17, Paul urges us to “come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.” Similarly, in Colossians 2:21, Paul warns against being subject to human regulations that forbid touching or handling certain things. The idea is that in order to be received by God, we must avoid contamination from the world and its false doctrines.

2Co 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
2Co 6:15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
2Co 6:16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
2Co 6:17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
2Co 6:18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

Col 2:20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,
Col 2:21 (Touch not; taste not; handle not;
Col 2:22 Which all are to perish with the using) after the commandments and doctrines of men?
Col 2:23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

Col 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
Col 3:2 Set your affection on things above, not on things on the earth.
Col 3:3 For ye are dead, and your life is hid with Christ in God.
Col 3:4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

When Jesus later appeared after His ascension, He allowed them to touch Him. This symbolizes that through His ascension, He had overcome the world and made a way for us to be reconciled with God. As 1 John 5:18 says, “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” By remaining pure and holy, we can be sure that we will be received by God and ultimately share in the glory of Christ.

1Jn 5:18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

Matthew 28:9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.