Matthew 25:31–46 Separating the Sheep From the Goats

[Study Aired November 24, 2025]

The study today is centered on the physical appearing of the Lord as the kingdoms of this world become the kingdom of our Lord and of His Christ. This coming will result in the separation of the sheep from the goats. This study is part of the Lord’s warning about His coming so that we are not found wanting at His coming.

Separating the Sheep from the Goats

Mat 25:31  When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 

The Lord Jesus coming in His glory with His holy angels refers to the first resurrection which coincides with the kingdoms of this world becoming the kingdom of our Lord and of His Christ. The holy angels with Him are the Lord’s elect in every generation who will reign with Christ over the kingdoms of this world for a period symbolized by 1,000 years. 

Rev 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

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. 

All of the Lord’s elect who are dead will be raised as they join the Lord’s coming in glory. The Lord’s elect who are still living shall also be changed as they join the Lord at His coming. 

1Th 4:13  But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 
1Th 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. 
1Th 4:15  For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
1Th 4:16  For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 
1Th 4:17  Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
1Th 4:18 Wherefore comfort one another with these words.

As we are aware, this kingdom of heaven is currently within us, His elect. The Lord’s coming will usher in the outward manifestation of the kingdom of heaven as the kingdoms of this world become the kingdom of our Lord and of His Christ. 

Luk 17:20  And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
Luk 17:21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

During this age of the physical manifestation of the kingdom of heaven, the Lord’s elect shall reign with Christ over the kingdoms of this world. The Lord sitting upon the throne of His glory shows us His kingship status as He rules over the kingdoms of this world with His elect who shall also sit on thrones like Jesus. That is why we, His elect, are described as a royal priesthood. In this age, the royal status of the Lord’s elect has not yet been manifested. However, at His coming, the world will see us as royals.   

Rev 2:26  And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 
Rev 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 

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.  

Mat 25:32  And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 
Mat 25:33  And he shall set the sheep on his right hand, but the goats on the left. 

The Lord’s elect who represent the sheep shall be separated from the goats at the Lord’s coming. The dead in Christ shall rise up to meet the Lord, and the elect who are still living shall be changed as they join the Lord at His coming. 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.

Joh 10:27  My sheep (the Lord’s elect) hear my voice, and I know them, and they follow me: 
Joh 10:28  And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

The goats signify our brothers and sisters in the church system of this world or Babylon. Setting the sheep on the Lord’s right hand means that the Lord’s elect represents the bride of Christ or the queen as shown in the following verse:

Psa 45:9  Kings’ daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

It is also important to note that at the right hand of the Lord are pleasures forever more. That is to say that placing the Lord’s elect at the right hand means that we shall be rewarded with pleasures from the Lord. 

Psa 16:11  Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. 

Mat 25:34  Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 

Verse 34 shows us that we are blessed of God if we are part of 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.

As indicated in the Book of Revelation, the requirement for being part of the first resurrection is that we become overcomers. The question is “what are we required to overcome?” The answer is that we are to overcome the wicked one. The wicked one is the devil who gives power to the beast or our flesh. That is to say that the devil works through our flesh. This implies that overcoming the flesh means overcoming the devil. 

1Jn 2:13  I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.
1Jn 2:14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

Rev 13:4  And they worshipped the dragon which gave power unto the beast (our flesh): and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 

It is important to note that overcoming the flesh is through the Lord’s judgment of our flesh. The Lord’s judgment is therefore the tool He uses to destroy our flesh, making us overcomers and therefore qualified to inherit the kingdom. Inheriting the kingdom prepared for us from the foundation of the world means being made rulers of the kingdoms of this world during the thousand-year period after Christ’s coming. 

Rev 2:26  And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 
Rev 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 

Rev 5:10  And hast made us unto our God kings and priests: and we shall reign on the earth. 

Mat 25:35  For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 

If we are to understand these verses, then we have to know that Jesus represents us, and therefore if Jesus says that He was hungry, then it means that during our lives here on earth, we were also hungry at a certain stage of our walk with Him. 

Mat 25:44  Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 
Mat 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 

The question is, “what does it mean spiritually to be hungry?” To be spiritually hungry means to experience famine of the word of the Lord. 

Amo 8:11  Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: 
Amo 8:12  And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it. 
Amo 8:13 In that day shall the fair virgins and young men faint for thirst. 

When we were in the churches of this world or Babylon, we experienced famine of the word of the Lord until Christ came to us with the spirit of His mouth and His brightness. It is as we became part of the church of the firstborn that we started being fed with the truth of the word of the Lord through what every joint supplies. This supply is the meat of the word that we receive from our brothers and sisters in the Lord.

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.   

Being hungry and being fed with meat is spiritually the same as being thirsty and being given drink. This is because being thirsty means absence of the word of the Lord and receiving drink is therefore being fed with the word of the Lord by the Lord’s elect. 

Eph 5:26  That he might sanctify and cleanse it with the washing of water by the word, 

Joh 4:14  But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

Being strangers indicates that we were without Christ and were therefore strangers from the covenants of promise. However, through Christ, we who were strangers were drawn near to Christ by the blood of Christ, as we become part of the household of God. 

Eph 2:12  That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 
Eph 2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.  

Eph 2:19  Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; 

Mat 25:36  Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 

Nakedness refers to our sinful state, just as Adam and Eve realized their sinful state and confessed that they were naked. 

Gen 3:9  And the LORD God called unto Adam, and said unto him, Where art thou? 
Gen 3:10  And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 
Gen 3:11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 

To be clothed therefore means to put on the righteousness of Christ, which is achieved through the Lord’s judgment of our old man or flesh as we learn 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. 

Rom 3:21  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 
Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 

Isa 26:9  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

To be sick symbolize our sinful state but more specifically, our iniquity. This iniquity refers to trusting or having confidence in our own righteousness, which is offensive to the Lord.

Isa 1:4  Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 
Isa 1:5  Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint.

Isa 33:24  And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

Eze 33:13  When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. 

Visiting the Lord means the Lord coming to us with the spirit of His mouth and His brightness through His elect. 

2Th 2:8  And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 

To be cast into prison means experiencing the Lord’s fiery trial. It is through our fiery trials that the Lord comes to us to sit in the throne of our hearts and minds. 

Rev 2:10  Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Mat 25:37  Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
Mat 25:38  When saw we thee a stranger, and took thee in? or naked, and clothed thee? 
Mat 25:39  Or when saw we thee sick, or in prison, and came unto thee? 
Mat 25:40  And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 

These verses show us that each of the Lord’s elect represents Jesus and therefore any ministration to our fellow brothers and sisters in the Lord is the same as ministering to Jesus. On the other hand, if we treat our brothers and sisters badly, we are basically treating the Lord in the same way. An example of this is shown in Paul’s first encounter with the Lord. 

Act 9:1  And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 
Act 9:2  And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 
Act 9:3  And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 
Act 9:4  And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 
Act 9:5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.   

We can see here that although Saul was persecuting the disciples of the Lord, he was actually persecuting Jesus. In a similar vein, when we minister to the Lord’s elect, we are ministering to the Lord. 

Mat 25:41  Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 
Mat 25:42  For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 
Mat 25:43  I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 
Mat 25:44  Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 
Mat 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 

We have already explained what it means to be hungry, thirsty, a stranger and being sick. We will therefore turn our focus on what it means to be on the left hand of the Lord in these verses. To do that, let’s take a look at the blessing of Joseph’s sons by His father Jacob. 

Gen 48:9  And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.
Gen 48:10  Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. 
Gen 48:11  And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed. 
Gen 48:12  And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. 
Gen 48:13  And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him. 
Gen 48:14  And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn. 
Gen 48:15  And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, 
Gen 48:16  The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. 
Gen 48:17  And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head. 
Gen 48:18  And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. 
Gen 48:19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.  

From these verses, we can see that Manasseh was the first born and should have been blessed more by the laying on of Jacob’s right hand. However, by divine providence, Ephraim, the younger son, received more blessing as Jacob placed his right hand on him. We can look at Ephraim as the Lord’s elect who has received mercy at the expense of our brothers and sisters in Babylon.

As indicated in this study, it is the Lord’s elect who are placed at the right hand of the Lord. The left hand therefore symbolizes where our brothers and sisters in Babylon who shall receive mercy from us in the fullness of time in the lake-of-fire age. Just as Jacob told Joseph that the younger shall be greater than the older in Genesis 48:19, we, His elect, shall be greater in terms of the blessing of the Lord’s reward in store for us, than our brothers and sisters in Babylon.   

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 
Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy. 
Rom 11:32  For God hath concluded them all in unbelief, that he might have mercy upon all. 
Rom 11:33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 

Mat 25:46  And these shall go away into everlasting punishment: but the righteous into life eternal. 

This verse is one of the verses used by our brothers and sisters in Babylon or the church system of this world to perpetuate the false doctrine of the Lord punishing people forever in the lake of fire. The Greek adjective used for everlasting is “Aionios” (αἰώνιος), which means “age-lasting.” It refers to a long, but finite, period of time, like a specific “age” or “eon.” However, the translators of the Bible erroneously used the word eternal or everlasting. As we have indicated in this parable, those on the left-hand side of the Lord who shall be judged in the lake of fire age represent our brothers and sisters in Babylon. However, the sum of the Lord’s words shows us that all the people of the world from Adam to the coming of Christ in the first resurrection, who do not know Him shall be part of the lake-of-fire age. It is also worth noting that Satan and His cohorts will also be part of the lake of fire age.  

Rev 20:15  And whosoever was not found written in the book of life was cast into the lake of fire. 

Rev 21:8  But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 

Rev 20:10  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. 

The righteous represents the Lord’s elect who shall be rewarded at the coming of Christ. 

May His name be praised. Amen!!

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 18:9-14 – In One Hour thy Judgment is Come, Part 2

[Study Aired May 11, 2025] 

Rev 18:9 And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,
Rev 18:10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.
Rev 18:11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
Rev 18:12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,
Rev 18:13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
Rev 18:14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

Introduction

Our last study of the judgment of this great harlot within us was concerned with what the holy spirit called “the kings of the earth” who committed fornication with her. In this study our concentration will be upon that part of this great harlot which the holy spirit calls “the merchants of the earth” who are made rich by “their merchandise” which we no longer appreciate nor value as our eyes and ears are being opened to the adulterous ways of this great spiritual harlot.

Rev 18:11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:

Why would anyone ‘buy’ into the false doctrines of an immortal soul being tormented for all eternity for sins committed in a life that is a vapor which appears for a moment and vanishes away after they learn that Christ did not come to condemn the world but that the world through Him might be saved?

Joh 3:17  For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

Jas 4:13  Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
Jas 4:14  Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.
Jas 4:15  For that ye ought to say, If the Lord will, we shall live, and do this, or that.

Consistent with all the rest of scripture, James is teaching us that our perception of being able to freely choose what we will do is in reality just an illusion, and our will and all our actions are in fact a work of the Lord which we unwittingly are performing “after the counsel of His own will”:

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:

That God is working all things after the counsel of His own will is a doctrine which ‘the merchants of the earth’ despise and have replaced with the false doctrine that God has given mankind a will that is completely free of His influence. That bit of ‘merchandise’ flies in the face of this Truth, which is also consistent with all the rest of scripture:

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.

For many years, while in the clutches of this great harlot, I quoted Philippians 2:12 as scriptural proof of the fabled doctrine of mankind having been given a will which was free from any influence from God. I was shocked when the Lord finally opened my blinded eyes to see that the reason we are to “work out [our] own salvation with fear and trembling” was “for [G1063: ‘gar’, because] it is God that [was] working in [us] both to will and to do of His good pleasure.”

Our ‘will’ and our ‘do[ing], our actions, even “the answer of our tongues”, good or evil, are “from the Lord.” That is the Truth which is consistent with all the rest of the Word of God:

Pro 16:1  The preparations of the heart in man, and the answer of the tongue, is from the LORD.

What this verse is telling us is that when we begin to form a thought, “the preparations of [‘our] the heart” for good or for evil, we are being influenced by the Lord, and therefore “the answer of the tongue is from the Lord” and not from our fabled ‘free will.’

Why would anyone buy into the misery-producing doctrine which teaches that most of our loved ones who have died are at this moment writhing in excruciating pain in literal flames of eternal, never-ending fire, when the Truth is that Christ has stated plainly that He wants all men to be saved and to come to the knowledge of The Truth:

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

The blinded carnal mind subconsciously makes that verse to say that the Lord ‘desires’ that all men should be saved, but our free will prevents Him from accomplishing His ‘desire’ to “have all men to be saved.” Is that true? Is Paul simply telling us that God’s futile desire is for all men to be saved? Allowing that 1Timothy 2:4 should read ‘Who desires all men to be saved’ it turns out that none of the Lord’s ‘desires’ are futile desires, but are certain to be done. We know this is so simply because the Lord tells us it is so:

Job 23:13  But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.
Job 23:14  For he performeth the thing that is appointed for me: and many such things are with him.

Unlike many who turn this knowledge that God intends to save all men into the licentious and lascivious doctrine of ‘greasy grace’, the True doctrine of Christ is that “grace chastens us to deny ungodliness and worldly lusts” and to live righteously in this world:

Tit 2:11  For the grace of God that bringeth salvation hath appeared to all men,
Tit 2:12  Teaching [G3811: ‘paideuo’ chastening] us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;  

“The seven last plagues” which will “fill up the wrath of God” upon Babylon within us are that ‘chastening grace’ which prepare us to be able to begin “enter[ing] into the temple.”

Rev 15:8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Christ is our temple, and we cannot begin to enter into Him or into His rest until we have begun to fulfill these seven plagues of the seven angels.

Rev 15:8  And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. [aorist tense, being fulfilled]

When the seven plagues are beginning to be fulfilled within our life, then we hear these words, “It is done.” Before “it is done… great Babylon must come in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.”

Giving Babylon within us “the cup of the wine of the fierceness of God’s wrath” is the great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.“ This earthquake is accompanied by “a great hail out of heaven, every stone about the weight of a talent”:

Rev 16:20  And every island fled away, and the mountains were not found[The false doctrines of Babylon which dominate our beast].
Rev 16:21  And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed [Aorist tense] God because of the plague of the hail; for the plague thereof was exceeding great.

Oh, yes, we do blaspheme God by simply believing that God is a monster who will torment His creatures in eternal fire. The verb ‘blasphemed’ is in aorist tense meaning it is a simple fact without regard to any particular tense. Even the apostle Paul “was a blasphemer”:

1Ti 1:12  And I [Paul] thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
1Ti 1:13  Who [Paul] was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

Revelation 15:1, Psalms 107 and 2 Thessalonians 1, are all referring to the judgment of the seven last plagues. “All our persecutions and tribulations” are described as “a manifest token of the righteous judgment of God”, which ‘judgment’ is a “great and marvellous” work of the Lord’s judgment upon the beast we all are by virtue of being shapen in iniquity and conceived in sin:

2Th 1:4  So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:
2Th 1:5  Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

Rev 15:1  And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

Psa 107:1  O give thanks unto the LORD, for he is good: for his mercy endureth for ever.
Psa 107:2  Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;
Psa 107:3  And gathered them out of the lands, from the east, and from the west, from the north, and from the south.
Psa 107:4  They wandered in the wilderness in a solitary way; they found no city to dwell in.
Psa 107:5  Hungry and thirsty, their soul fainted in them.
Psa 107:6  Then they cried unto the LORD in their trouble, and he delivered them out of their distresses.
Psa 107:7  And he led them forth by the right way, that they might go to a city of habitation.
Psa 107:8  Oh that men would praise the LORD for his goodness, and for his wonderful [“Great and marvelous… seven last plagues”] works to the children of men!

Psa 107:21  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
Psa 107:22  And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.
Psa 107:23  They that go down to the sea in ships, that do business in great waters;
Psa 107:24  These see the works of the LORD, and his wonders in the deep.
Psa 107:25  For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.
Psa 107:26  They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble [vs 6].
Psa 107:27  They reel to and fro, and stagger like a drunken man, and are at their wits’ end.
Psa 107:28  Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.
Psa 107:29  He maketh the storm a calm, so that the waves thereof are still.
Psa 107:30  Then are they glad because they be quiet; so he bringeth them unto their desired haven.
Psa 107:31  Oh that men would praise the LORD for his goodness, and for his wonderful [“Great and marvelous” (Rev 15:1)] works to the children of men!

What does this “hail out of heaven… the weight of a talent” accomplish? Here is what spiritual hail will do in the life of the believer.

Exo 9:19 Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.

Isa 28:17 Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.

What does a spiritual earthquake accomplish?

Isa 29:4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.
Isa 29:5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly.
Isa 29:6 Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.

Act 16:26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.

Babylon is our prison. Let us see what this great earthquake such as was not since men were on the earth accomplishes within us, and let’s see why a plague of hailstones the weight of a talent is needed to accomplish within us what has not to this time been accomplished. Let’s see now how this event brings us to “lose the desire of our souls.”

Rev 18:9 And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,
Rev 18:10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.

We have seen that “the kings of the earth” are our carnal desires which are all based upon the lies of Babylon which have ruled our lives. They are seven “heads, mountains, and kings” simply because they complete the hold which Babylon has upon us. As is revealed in Genesis, “the dream is one”, and these three symbols all symbolize just one beast. In reality Babylon’s judgment is the judgment of these “kings of the earth” whose loss is so severe that they are pictured as distancing themselves from Babylon within us, “standing afar off for fear of her torment”, saying “That great city… in one hour is thy judgment come.” The truth is that Babylon’s judgment is the judgment of these seven kings.

“One hour” indicates that these things all happen quickly and are not done over an entire age. These seven last plagues all fill up God’s wrath within us. Therefore they are our judgment, and while it seems like an eternity, it really lasts but for “a small moment.”

Isa 54:7 For a small moment have I forsaken thee; but with great mercies will I gather thee.
Isa 54:8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

“In a little wrath…” These plagues are “the seven last plagues which fill up the wrath of God”, which is “for a small moment” before “He will with everlasting kindness have mercy upon us.”

The remainder of this study will concentrate on the merchandise of the merchants of Babylon, and why we stop buying their merchandise:

Rev 18:11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:

Let’s read again what has taken place within us when the seven angels have poured out their plagues within us and we have begun fulfilling the seven plagues of the seven angels. Here is what then takes place within us:

2Co 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
2Co 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.

Now we know why Christ did not reveal to us the day of His birth in a body of flesh and blood, and we are told that we are to “know no man after the flesh.” These are, without question, just a part of “the fruit our souls desire.” All the celebrations of the flesh are now known no longer within us. “The merchants of the earth” are now completely robbed of a market for their merchandise, and now “no man buys their merchandise any more.”

As a “new man” our desires and priorities have all been changed. We are no longer focused on the things of this earth. We will, in our own time, come to appreciate these words.

2Co 5:15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
2Co 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
2Co 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.

“All things are become new” most certainly includes the ‘merchandise’ we now ‘desire.’ If we do not know Christ Himself after the flesh, then we certainly are not going to be celebrating the birth of His flesh which was resurrected and “changed in a moment, in the twinkling of an eye” so as to keep it from corrupting.

Gal 5:24 And they that are Christ’s have crucified the flesh with the affections and lusts.
Gal 5:25 If we live in the Spirit, let us also walk in the Spirit.

Spirit is a realm which is outside of time with all of its limitations. It is a realm which is abhorred by the realm of the flesh to which we are to be crucified with its affections and lusts.

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.

Now let’s examine the ‘merchandise’ which “the merchants of the earth” have to offer:

Rev 18:12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,
Rev 18:13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
Rev 18:14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

There is no need to repeat all the things which “are departed from [us]” which are listed in these three verses. I have underlined those things which are found in abundance in Babylon which are also used to build upon the foundation of Christ:

1Co 3:11  For other foundation can no man lay than that is laid, which is Jesus Christ.
1Co 3:12  Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
1Co 3:14  If any man’s work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15  If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

The “gold, silver, and precious stones… the pearls… and fine linen, and the fine flour” of Babylon all appear to our carnal mind as the “gold, silver and precious stones, and the fine linen and fine flour” which signify the materials we are to use to build upon the foundation of Christ and clothe and feed His elect. See what we are told about the gold and silver of Babylon:

Jas 5:2  Your riches are corrupted, and your garments are motheaten.
Jas 5:3  Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

“Eat your flesh as it were fire” are the very words used to describe what we do to this great harlot when we first come to see how she has deceived and has taken advantage of us:

Rev 17:16  And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

James 5:2-3 are addressed to “ye rich men”:

Jas 5:1  Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

Notice where Revelation 18 tells us these rich men gain their wealth:

Rev 18:15  The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,

That the rich men to whom James speaks are the same as the merchants who are made rich by Babylon’s merchandise is made manifest in that Revelation 18:13 tells us that part of the merchandise of this great whore is “slaves and the souls of men”:

Rev 18:13  And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

Is that not exactly what holding back wages, and “killing the just” amounts to:

Jas 5:4  Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
Jas 5:5  Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.
Jas 5:6  Ye have condemned and killed the just; and he doth not resist you.

Verse 14 sums it all up. These are the symbols of “the fruits [our] soul lusts after.” These are the symbols of all the merchandise of the “merchants of the earth” who pedal their goods in this great harlot system which claims to be teaching the doctrines of Christ:

2Co 2:17 For we are not as the majority, who are peddling the word of God, but as of sincerity, but as of God, in the sight of God in Christ, are we speaking. (LEB)

Anyone who charges you a penny for “the things of the spirit” is “peddling the Word of God” and is not yet in fellowship with the Christ of the gospel of God. The ‘gold, silver and precious stones, and pearls’ of such ‘peddlers’ are the “cankered” gold and silver of:

Jas 5:3  Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

It is spiritually cankered gold and silver, spiritual abominations with which Babylon the great appeals to our souls. “All things which were dainty and goodly.” All the songs and celebrations of all that Babylon has to offer.

However, the merchandise of “the merchants of the earth” who have gotten rich by peddling their cankered gold, silver and precious stones and moth eaten ‘linen’ to us for so long, have taken all these things and turned them into idols and have committed fornication with their own idols, “images of men” idols of the heart. This is what Ezekiel has to say about this very same harlot:

Eze 16:13  Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Eze 16:14  And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
Eze 16:15  But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
Eze 16:16  And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.
Eze 16:17  Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,
Eze 16:18  And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.
Eze 16:19  My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them [the images you made of My gold and My silver (vs 17)] for a sweet savour: and thus it was, saith the Lord GOD.
Eze 16:20  Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them [these false doctrines] to be devoured. Is this of thy whoredoms a small matter,

The gold, silver and precious stones, and the fine linen and fine flour are the very things with which we are admonished to build upon the foundation of Christ and with which we are to be clothed and fed.  Babylon has taken the Lord’s gold and silver and has used them to form idols of her heart, made to appear as the Lord’s Words. Babylon has taken the Lord’s clothes and His food and used it to make the idols of her heart appear to be the Word of God. Her fine flour is also being used to feed  her idols to whom she has sold herself. Such perversions of the Lord’s Words are never to be mixed in with His “gold, silver and precious stones” when we are building on the foundation of the Christ and serving Him in His tabernacle:

1Co 3:9 For we are labourers together with God: ye are God’s husbandry, ye are God’s building.
1Co 3:10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.
1Co 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ [but not after the flesh].
1Co 3:12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

God’s fire burns up all the wood, hay and stubble, but gold, silver and precious stones are only purified and are created by this heat and this fire. The gold, silver and precious stones all symbolize the things which are to be found in the temple of God. Babylon has used these things to form idols of men, meaning lies with which she has made all her dainty things and together they are “odors and ointments” which our flesh, in and of itself, simply cannot refuse. These are all expressed “not in words which man’s wisdom teaches.”

1Co 2:4 And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
1Co 2:5 That your faith should not stand in the wisdom of men, but in the power of God.
1Co 2:6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
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:

These symbols of these verses of this revelation of Jesus Christ are “the hidden wisdom, which God has ordained before the world unto our glory.” These words of “hidden wisdom” are the exact opposite of “the fruits your soul desires.” These words of “hidden wisdom” are “the power of God.” What is this “hidden wisdom”?

Job 28:20 Whence then cometh wisdom? and where is the place of understanding?
Job 28:21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.
Job 28:22 Destruction and death say, We have heard the fame thereof with our ears.
Job 28:23 God understandeth the way thereof, and he knoweth the place thereof.
Job 28:24 For he looketh to the ends of the earth, and seeth under the whole heaven;
Job 28:25 To make the weight for the winds; and he weigheth the waters by measure.
Job 28:26 When he made a decree for the rain, and a way for the lightning of the thunder:
Job 28:27 Then did he see it, and declare it; he prepared it, yea, and searched it out.
Job 28:28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.

The mind that has wisdom knows that these seven kings, seven mountains and seven heads of this beast on which the great harlot sits and rules are the same ‘beast’ whose number is 666. The mind that has wisdom knows that number is the number of all mankind who all, by nature, are in rebellion against the law of God:

Rev 13:18 Here is wisdom. Let him who has a mind [of wisdom] calculate the number of the wild beast, for it is the number of mankind, and its number is six hundred sixty-six.

The mind that has wisdom knows that the waters on which the whore sits are measured by God, and can do nothing more or less than He decrees. The mind that has wisdom “trembles at the word of the Lord” and knows that the fear of the Lord is wisdom. This is the goodness of God. This is the gospel of the kingdom of God, and this is the revelation of Jesus Christ within His Christ.

Rev 17:9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
Rev 17:10 And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.

In our next study, if the Lord wills, we will see that the beginning of the destruction of Babylon necessitates the destruction of the merchants who are the purveyors of the lies of Babylon, and who are made rich by her lies and deceits which no longer hold us in their snare. We will be reminded of what ‘the sea’ signifies and who has ships in ‘the sea’, and who is “made rich by reason of her costliness.”

Rev 18:15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,
Rev 18:16 And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!
Rev 18:17 For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,
Rev 18:18 And cried when they saw the smoke of her burning, saying, What [city is] like unto this great city!
Rev 18:19 And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.

“Journey Through the Kingdom to God’s Throne” – Part 5

Beyond the Veil: Entering the Most Holy Place

[Study Aired Dec 3, 2024]

In our progressive journey through God’s spiritual temple, we now approach its innermost sanctuary – the Most Holy Place. “In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:22). This truth transforms our understanding from mere physical description to spiritual reality, “For the letter killeth, but the spirit giveth life” (2 Corinthians 3:6). God reveals His truth directly: “With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold” (Numbers 12:8). This reference to speaking “mouth to mouth” and beholding the “similitude of the LORD” indicates that God reveals spiritual truth clearly and directly to those He chooses, not through parables or unclear visions, but through direct spiritual understanding and revelation of the parables and visions. “And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables” (Mark 4:11).

The Most Holy Place lay behind a thick veil in the temple, representing the ultimate place of God’s presence. However, this physical arrangement served as a pattern revealing spiritual truth, which “serve unto the example and shadow of heavenly things” (Hebrews 8:5), Understanding this spiritual reality requires divine illumination, as Paul explains “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). As we approach this most sacred space, we must first understand what separated man from God’s presence – the veil itself.

The Veil: Barrier and Access

The veil itself holds profound spiritual significance. God specified its construction precisely: “And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made” (Exodus 26:31). Each element carries spiritual meaning that Scripture reveals to us.

The blue represents heaven and God’s throne, as seen when Moses and the elders “saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness” (Exodus 24:10). This heavenly connection is reinforced in Ezekiel’s vision: “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26), and further shown when “there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne” (Ezekiel 10:1). God Himself linked blue to heavenly mindedness when He commanded Israel: “bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart” (Numbers 15:38-39). These fringes with blue ribbands represented divine authority, as demonstrated when people sought healing by touching the fringe of Christ’s garment (Matthew 14:36), recognizing the heavenly power of Him who “is set on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1).

The purple speaks of royalty, as seen when Mordecai went out from the king’s presence “in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple” (Esther 8:15). This royal meaning is confirmed when the soldiers mocked Christ’s kingship by putting “on him a purple robe” (John 19:2), unknowingly declaring the truth that He is indeed the one “ordained to be a King” (2 Chronicles 11:22), who has now “on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (Revelation 19:16).

The scarlet carries dual spiritual meaning – representing both the flesh with its sins and the blood sacrifice that cleanses sin. The negative meaning is shown when God states “though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:18). Yet this same scarlet also points to blood and purifying sacrifice, as demonstrated in the cleansing of leprosy: “And the priest shall command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop” (Leviticus 14:4). This dual nature of scarlet – representing both sin and its cleansing – shows how Christ takes our sins upon Himself to purify us, for He “was made sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21). This truth is further revealed in the veil of the temple, which contained scarlet and represented Christ’s flesh: “By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:20). Through His sacrifice, “without shedding of blood is no remission” (Hebrews 9:22), our scarlet sins are made white as snow. The rending of the temple veil at Christ’s death demonstrated that through Him, this meeting place with God is now accessible to all believers in their proper order: “And, behold, the veil of the temple was rent in twain from the top to the bottom” (Matthew 27:51). The rending came from above, showing God’s action in providing access through Christ’s sacrifice, for “For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.” (1 Corinthians 15:22-23)

The fine twined linen represents righteousness, as directly stated in Revelation: “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 19:8). This righteousness must be pure and without mixture, as pictured in the priests’ garments: “And thou shalt embroider the coat of fine linen” (Exodus 28:39), for they must be holy as “he that is holy, harmless, undefiled, separate from sinners” (Hebrews 7:26).

The cherubim woven into the veil remind us of those who first guarded the way to God’s presence in Eden: “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Genesis 3:24). Their presence on the veil shows that access to God’s presence requires meeting His holy requirements, now fulfilled in Christ who is “made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30).

Before Christ’s death, the veil restricted access to God’s presence. Only the high priest could enter, and that just once yearly, “the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing” (Hebrews 9:8). God commanded Moses: “Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not” (Leviticus 16:2). Even this limited access required extensive preparation, for “thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering” (Leviticus 16:3).

This limitation served a spiritual purpose, teaching the impossibility of approaching God through human effort or righteousness. “But we are all as an unclean thing, and all our righteousnesses are as filthy rags” (Isaiah 64:6). The yearly repetition of sacrifices demonstrated their inadequacy, for “in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:3-4). The high priest’s need to offer sacrifices for himself before entering showed human imperfection, which contrasts with the true sacrifice, “ For such an high priest became us, … Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s” (Hebrews 7:26- 27).

The restrictions and repeated sacrifices pointed to humanity’s sinful condition, for “by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Romans 3:20). The very presence of the veil declared that “your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isaiah 59:2). This separation required a perfect mediator, for “there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). While the veil marked the boundary between holy and most holy, what lay beyond it would reveal the ultimate purpose of God’s dwelling place.

The Most Holy Place: God’s Dwelling

The Most Holy Place formed a perfect cube – twenty cubits in each dimension (1 Kings 6:20), matching the pattern of the heavenly city John saw: “And the city lieth foursquare, and the length is as large as the breadth… the length and the breadth and the height of it are equal” (Revelation 21:16). This perfect symmetry speaks to the perfection of God’s presence and the complete provision in Christ. As Paul declares, “For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him” (Colossians 2:9-10). “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” (2 Corinthians 6:16). This indwelling fulfills God’s eternal purpose: “Being built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:20-22).

Within stood the ark of God’s covenant with the mercy seat of pure gold placed above it. The mercy seat with its cherubim was fashioned as one piece: “And thou shalt make a mercy seat of pure gold… And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat… even of the mercy seat shall ye make the cherubims on the two ends thereof” (Exodus 25:17-19). God also commanded “And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee” (Exodus 25:21).

The ark contained three items as Scripture records: “Wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant” (Hebrews 9:4). Each item testified of Christ: The tables of the covenant served as a schoolmaster to bring us to Christ: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Galatians 3:24). While “the law was given by Moses, grace and truth came by Jesus Christ” (John 1:17), showing that Christ brings us beyond the shadow to fulfill “the law of Christ” (Galatians 6:2). The golden pot of manna pointed to Christ as the true bread, for He declared “I am the bread of life: he that cometh to me shall never hunger” (John 6:35). Aaron’s rod that budded, which God used to confirm His chosen priesthood (Numbers 17:5,8), pointed to Christ’s resurrection which confirmed His eternal priesthood, for He is “made, not after the law of a carnal commandment, but after the power of an endless life” (Hebrews 7:16) and is “declared to be the Son of God with power… by the resurrection from the dead” (Romans 1:4).

Above the ark, God established His meeting place: “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims” (Exodus 25:22). This communion required blood atonement: “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).

The cherubim on the mercy seat, with faces looking toward it (Exodus 25:20), present a striking contrast to Eden’s cherubim. In Eden, they guarded “the way of the tree of life” (Genesis 3:24), blocking access to life after sin entered, for God said, “lest he put forth his hand, and take also of the tree of life, and eat, and live forever” (Genesis 3:22). While those cherubim with flaming sword kept man from the tree of life, these cherubim on the mercy seat face toward the place of atonement where blood would provide access to life through Christ, who declares “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). This shows how God’s mercy meets His holiness through blood sacrifice, restoring access to life, for “Blessed are they that do his commandments, that they may have right to the tree of life” (Revelation 22:14). As the Word reveals, God “hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins” (Romans 3:25).

This mercy seat, where atonement was made through blood, foreshadowed Christ’s sacrifice. The very word ‘propitiation’ (hilasterion – Strong’s G2435) used in Romans 3:25 is the same word used for ‘mercy seat’ in Hebrews 9:5: “And over it the cherubims of glory shadowing the mercyseat [hilasterion].” This same Greek word was used in the Septuagint to translate God’s instructions about the mercy seat in Exodus 25:17: “And thou shalt make a mercy seat [hilasterion] of pure gold” and in Leviticus 16:2: “for I will appear in the cloud upon the mercy seat [hilasterion].” “For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself” (Colossians 1:19-20). “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Romans 5:11). Thus Christ became our mercy seat, the place where God’s justice and mercy meet, for “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

Just as the high priest entered with blood once yearly, Christ entered the true holy place: “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” (Hebrews 9:12). Unlike the repeated sacrifices of animals, His one offering perfects forever: “For by one offering he hath perfected forever them that are sanctified” (Hebrews 10:14). Yet all these patterns and shadows find their fulfillment in One who would provide permanent access to God’s presence.

Christ: Our Access to the Holiest

Christ’s death transformed our approach to God. “Having therefore, brethren, 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). “But this man, because he continueth ever, hath an unchangeable priesthood. 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 7:24-25). This access comes not through our worthiness but through His sacrifice.

The word “boldness” (parrhesia in Greek) means freedom of speech or confidence. This contrasts sharply with the Old Testament high priest’s fearful approach once yearly. Through Christ, we have continuous access with confidence: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16).

Yet this boldness must be balanced with reverence. The high priest’s careful preparation – washing, special garments, blood sacrifice – teaches us to approach God’s presence with holy fear while trusting Christ’s provision. As Isaiah experienced: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple… Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts” (Isaiah 6:1,5). As scripture warns, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:28-29). With such privileged access granted, we must understand how to walk worthy of this calling.

Spiritual Reality: Living in His Presence

Understanding these patterns transforms our spiritual experience. The Most Holy Place represents the deepest communion with God available to believers through Christ. Paul reveals this mystery as “Christ in you, the hope of glory” (Colossians 1:27). Peter adds to this, “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 physical holy of holies pictured what we now experience spiritually – God dwelling in us through His Spirit.

This indwelling makes us God’s temple: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Corinthians 3:16). The progression from outer court to holy place to most holy place reveals stages of spiritual experience as we “are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

These Old Testament patterns find fulfillment through Christ. As Paul declares, “For all the promises of God in him are yea, and in him Amen, unto the glory of God by us” (2 Corinthians 1:20). We press into deeper communion, as David expressed, “I will go unto the altar of God, unto God my exceeding joy” (Psalm 43:4), experiencing what John described: “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:3).

Just as the high priest brought blood into the Most Holy Place, we must always approach through Christ’s blood: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Hebrews 10:19). This blood gives us standing before God, for Christ “by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12).

The mercy seat’s position above the law teaches us that just as “my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:8-9), His mercy through Christ transcends the law’s limitations. This indwelling transforms us as His spirit works within, for He declared “I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them” (Ezekiel 36:27). Yet this present experience is but a foretaste of the glory to be revealed.

 Practical Application

Understanding these patterns should transform our daily walk. Like the high priest maintaining the incense altar before the veil, we must persist in prayer: “Pray without ceasing” (1 Thessalonians 5:17). As he needed proper garments, we must “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24).

The high priest’s careful approach teaches us to examine ourselves: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5). “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:3-4). Yet this examination rests on Christ’s work, not our perfection, for “by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8).

The progression aligns perfectly with Christ’s requirement that we “must worship him in spirit and in truth” (John 4:24). This preparation flows not from our own strength but through His enabling power, for “it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13).

We maintain this communion first through regular prayer and meditation on God’s Word, for David declared “O how love I thy law! it is my meditation all the day” (Psalm 119:97). This meditation transforms our minds as we “receive with meekness the engrafted word, which is able to save your souls” (James 1:21).

Walking in obedience to revealed truth must follow, for Jesus taught “If ye love me, keep my commandments” (John 14:15). This obedience flows from love, not legalism, as “the love of Christ constraineth us” (2 Corinthians 5:14). When we fail, quick confession restores fellowship, for “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).

Essential to this walk is maintaining the Spirit’s filling, as Paul commands “be filled with the Spirit” (Ephesians 5:18). This filling produces fruit, for “the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance” (Galatians 5:22-23).

Above all, we must live in conscious dependence on Christ, acknowledging “without me ye can do nothing” (John 15:5). This dependence manifests in moment-by-moment yielding to His lordship, for “ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20).

Future Glory

While we now experience God’s presence spiritually, we anticipate even fuller communion. Paul describes our current state: “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). This present partial knowledge gives way to complete understanding, for “when that which is perfect is come, then that which is in part shall be done away” (1 Corinthians 13:10). “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, 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” (Philippians 3:20-21).

John’s vision reveals this future reality where physical patterns give way to direct presence: “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it” (Revelation 21:22). In this new Jerusalem, “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” (Revelation 21:3). The types and shadows dissolve in the perfect reality they foreshadowed.

This hope purifies us: “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. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3).

The promise of seeing Him face to face surpasses even the high priest’s annual entry into the Most Holy Place. For while he entered with fear and ritual preparation, we shall enter with joy, for “in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psalm 16:11). As David anticipated, “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psalm 17:15).

This glory exceeds our current comprehension, for “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” (1 Corinthians 2:9). Yet through His Spirit, we receive glimpses that kindle our anticipation, “For the earnest expectation of the creature waiteth for the manifestation of the sons of God” (Romans 8:19).

Conclusion

The Most Holy Place reveals profound truths about accessing God’s presence through Christ. These patterns find fulfillment as we live in continuous communion with God, transformed by His presence. As Paul declares, “Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17).

Let us therefore press into this spiritual reality, remembering that “the kingdom of God is within you” (Luke 17:20-21). Through Christ, we have unlimited access to God’s presence, not just as duty but as delight. May we live daily in this most holy place, being transformed into His image as we behold His glory.

Next Study

Next week, we’ll explore the throne above the Mercy Seat, where God declared, “I will commune with thee from above the mercy seat, from between the two cherubims” (Exodus 25:22). Join us as we discover how this divine presence manifested in the Old Testament patterns reveals our current privilege of communion with God. We’ll examine how Christ, “the brightness of his glory, and the express image of his person” (Hebrews 1:3), now grants us access to the very throne of God.

Exo 27:1-21  Instructions About the Bronze Altar, the Courts of the Tabernacle and the Oil for the Lamp

[Study Aired November 7, 2022]

Exo 27:1  “You shall make the altar of acacia wood, five cubits long and five cubits broad. The altar shall be square, and its height shall be three cubits. 
Exo 27:2  And you shall make horns for it on its four corners; its horns shall be of one piece with it, and you shall overlay it with bronze. 
Exo 27:3  You shall make pots for it to receive its ashes, and shovels and basins and forks and fire pans. You shall make all its utensils of bronze. 
Exo 27:4  You shall also make for it a grating, a network of bronze, and on the net you shall make four bronze rings at its four corners. 
Exo 27:5  And you shall set it under the ledge of the altar so that the net extends halfway down the altar. 
Exo 27:6  And you shall make poles for the altar, poles of acacia wood, and overlay them with bronze. 
Exo 27:7  And the poles shall be put through the rings, so that the poles are on the two sides of the altar when it is carried. 
Exo 27:8  You shall make it hollow, with boards. As it has been shown you on the mountain, so shall it be made. 
Exo 27:9  “You shall make the court of the tabernacle. On the south side the court shall have hangings of fine twined linen a hundred cubits long for one side. 
Exo 27:10  Its twenty pillars and their twenty bases shall be of bronze, but the hooks of the pillars and their fillets shall be of silver. 
Exo 27:11  And likewise for its length on the north side there shall be hangings a hundred cubits long, its pillars twenty and their bases twenty, of bronze, but the hooks of the pillars and their fillets shall be of silver. 
Exo 27:12  And for the breadth of the court on the west side there shall be hangings for fifty cubits, with ten pillars and ten bases. 
Exo 27:13  The breadth of the court on the front to the east shall be fifty cubits. 
Exo 27:14  The hangings for the one side of the gate shall be fifteen cubits, with their three pillars and three bases. 
Exo 27:15  On the other side the hangings shall be fifteen cubits, with their three pillars and three bases. 
Exo 27:16  For the gate of the court there shall be a screen twenty cubits long, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework. It shall have four pillars and with them four bases. 
Exo 27:17  All the pillars around the court shall be filleted with silver. Their hooks shall be of silver, and their bases of bronze. 
Exo 27:18  The length of the court shall be a hundred cubits, the breadth fifty, and the height five cubits, with hangings of fine twined linen and bases of bronze. 
Exo 27:19  All the utensils of the tabernacle for every use, and all its pegs and all the pegs of the court, shall be of bronze. 
Exo 27:20  “You shall command the people of Israel that they bring to you pure beaten olive oil for the light, that a lamp may regularly be set up to burn. 
Exo 27:21  In the tent of meeting, outside the veil that is before the testimony, Aaron and his sons shall tend it from evening to morning before the LORD. It shall be a statute forever to be observed throughout their generations by the people of Israel. 

Exodus chapter 27 focuses on three items of the tabernacle – the bronze altar, the court of the tabernacle and the olive oil for the lamp. When a person entered through the court gate of the tabernacle, the first thing they would see was the bronze altar, which is also called the brazen altar. The altar points to the fact that it is our sins which separate us from the presence of the Lord. It is therefore imperative that to have fellowship with God, sin must be dealt with. 

Isa 59:1  Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: 
Isa 59:2  But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 

The altar therefore reminds us that we were not worthy to approach the holy God without first offering a blood sacrifice for our sins. It unveils God’s plan for the salvation of humanity which called for a spotless, sinless sacrifice. It is only our Lord Jesus who met that requirement, that is, to atone for the sins of the world. Our Lord Jesus Christ was therefore sacrificed on the altar of the cross just as the lambs and sheep had died on the bronze or brazen altar.

Joh 1:29  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

The next item of importance in this review is the outer court of the tabernacle where there is the place of sacrifice. It is where we recognize we are sinners and are without hope except the Lord intervenes. Spiritually, it signifies our walk in Babylon. We were first Levites who were permitted in the outer court but were not allowed in the Holy place and the Holy of Holies. It is as we leave Babylon after washing ourselves in the laver of the word of the Lord that we are permitted to enter the Holy place and subsequently, the Holy of Holies. 

Num 1:50  But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle.
Num 1:51  And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death.

The final item mentioned in this review is the oil for the lamp, which was situated at the Holy place. It shows us that we must move from Babylon (the outer court) to the Holy place. It is only as we move that we see the significance of the oil for the lamp. This is the work of the Lord as it is only those who have been predestinated that are given the grace to move to the Holy place. What this means is that we are to move on to spiritual maturity! We must progress past the point of “Jesus saves” and know Him more intimately. Worshiping the Lord is all about relationship! This means that our walk with the Lord must progress from the outer court of the tabernacle into the Holy place and finally, the Holy of Holies. The oil represents the Holy spirit or the Comforter whom the Lord promised us as follows:

Joh 16:7  Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 
Joh 16:8  And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now. 
Joh 16:13  Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. 
Joh 16:14  He shall glorify me: for he shall receive of mine, and shall shew it unto you. 

Our review of chapter 27 today gives us details of how these items – the altar, the court of the tabernacle and the oil for the lamp – were made or constructed. It will give us more insight into our walk with the Lord as we journey from the outer courts into the Holy of Holies in this age.

Exo 27:1  “You shall make the altar of acacia wood, five cubits long and five cubits broad. The altar shall be square, and its height shall be three cubits. 

The altar to be constructed was a portable one and was the largest of the tabernacle’s seven pieces of furniture. Placed in the outer court of the wilderness tabernacle, the brazen altar was the most prominent and imposing object in the court, and no worshiper could avoid seeing it upon entering. The fact that the altar was to be a square in shape is to let us know that from whatever angle we are looking at, sin is a problem that has to be dealt with in order to appear before the Lord. The natural laws of various countries, the laws of various religions (Babylon) all point to one thing – that is, sin must be dealt with. That is why our Lord Jesus came to atone for our sins.

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

The fact that the altar was made of acacia wood is to indicate that even our sins and the remission of sins is all the work of the Lord. Without Him, nothing functions!!

Joh 15:5  I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

The altar is to be measured. The standard of measurement is Christ. Those whose sins have reached the heavens in this life are therefore judged to conform to the standard of Christ. The fullness of the sins of humanity will later follow them to be dealt with in the lake of fire. They are those who are not measured as they belong to the Gentiles!! 

1Ti 5:24  Some men’s sins are open beforehand, going before to judgment; and some men they follow after.

Rev 11:1  And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
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. 

Exo 27:2  And you shall make horns for it on its four corners; its horns shall be of one piece with it, and you shall overlay it with bronze. 

The horns at the four corners of the altar symbolize the strength of the Lord to deal with the sins of the whole world. The four corners of the table represent the whole world. 

Exo 13:3  And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.
Exo 13:14  And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:

Rev 7:1  And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 

What is insightful about verse 2 is that the altar must be coated with bronze. All the instruments in the Holy place and the Holy of Holies were overlaid with gold, signifying that it is through the refining work of the Lord that we can gain access to His presence. This refining work is the judgment of our old man. The coating of the altar with brass is to signify our frail bodies of corruptible flesh and blood.  It is through this corruptible flesh and blood that our Lord Jesus made atonement for our sins and appeared before God. As He is, so are we in this life. It is through our corruptible flesh and blood that our Lord will save the world from their sins. It should be noted that when the Lord appeared to Apostle John to unveil Himself to him, His feet were like fine brass. This is to show us that Christ does everything through His saints who are still in these bodies of corruptible flesh and blood.

Rev 1:15  And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 

Rev 2:18  And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; 

Exo 27:3  You shall make pots for it to receive its ashes, and shovels and basins and forks and fire pans. You shall make all its utensils of bronze. 

The various utensils to be used at the altar refer to various categories of humanity who are all utilized by the Lord to accomplish His purpose of making us aware of the problem of sin, the atoning work of Christ and the need for our sins to be judged.

2Ti 2:20  But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 
2Ti 2:21  If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.

Exo 27:4  You shall also make for it a grating, a network of bronze, and on the net you shall make four bronze rings at its four corners. 
Exo 27:5  And you shall set it under the ledge of the altar so that the net extends halfway down the altar. 

A grating of bronze was to be inserted into the hollow center of the altar to hold the firewood and sacrifice as it was being burned, allowing the ash to fall below. The grating is a symbol of the judgment we must go through to deliver us from our sins such that we become a sweet savor to Christ our Lord.

Lev 1:7  And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: 
Lev 1:8  And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: 
Lev 1:9  But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

Exo 27:6  And you shall make poles for the altar, poles of acacia wood, and overlay them with bronze. 
Exo 27:7  And the poles shall be put through the rings, so that the poles are on the two sides of the altar when it is carried. 

The altar is a portable one. It was therefore carried using the poles which are required to pass through the rings such that the Levites who carry the altar did not touch the altar. The portability of the altar means that the redemptive work of Christ is still applicable to us as we journey in this life. It means that we bear in our bodies the mark of His suffering, that is, we, too, are going through suffering in this life to complete the suffering of Christ.

Gal 6:17  From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

Exo 27:8  You shall make it hollow, with boards. As it has been shown you on the mountain, so shall it be made. 

As His elect, we must measure up to the standard of Christ. Achieving this standard is a life-long process. We are constantly being measured and judged in this life to conform to the standard of Christ. 

Rom 8:28  And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 
Rom 8:29  For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 
Rom 8:30  Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 

In the above verse (Rom 8:30), it is shown that whom the Lord calls, He also justifies. This justification process includes the fiery trials we go through to achieve the standard of Christ.

Exo 27:9  “You shall make the court of the tabernacle. On the south side the court shall have hangings of fine twined linen a hundred cubits long for one side. 
Exo 27:10  Its twenty pillars and their twenty bases shall be of bronze, but the hooks of the pillars and their fillets shall be of silver. 
Exo 27:11  And likewise for its length on the north side there shall be hangings a hundred cubits long, its pillars twenty and their bases twenty, of bronze, but the hooks of the pillars and their fillets shall be of silver. 
Exo 27:12  And for the breadth of the court on the west side there shall be hangings for fifty cubits, with ten pillars and ten bases. 
Exo 27:13  The breadth of the court on the front to the east shall be fifty cubits. 

At the court of the tabernacle stood the Brazen Altar and the Laver. Hangings of fine twined linen marked the boundaries of this court and its dimensions were 100 cubits on the north and south sides and 50 cubits on the west and east. The fine twined linen hangings were fixed to twenty pillars on the north and south, ten on the west, but only six on the east as this was the side where the gate was situated. Each of the pillars sat on a brass socket and the hangings were attached to the pillars by means of silver hooks. 

Spiritually, the court represents our lives in Babylon where we only see our Lord Jesus Christ come to die for our sins. It is a period of our lives where we have our own doctrines and follow our own ways thinking we have our own will to choose what we want. 

Isa 4:1  And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. 

The fact that the north and the south sides should be 100 cubits in measurement is significant. The number 100 (10×10) signifies the fullness of the flesh. What this means is that during our walk in the court of the tabernacle, the deeds of the flesh have to be complete before we are given to wash ourselves in the word of the Lord in preparation to enter the presence of the Lord.

The use of twenty pillars and the bases emphasizes the point that those whom the Lord is using to build His temple are those who are mature enough to wage war with the flesh to overcome it. During the time of the elect in the court of the tabernacle or Babylon, we are defeated seven times (completely) by the flesh as part of the preparation to learn how to war against the flesh.

Jdg 3:1  Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan; 
Jdg 3:2  Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof; 

Pro 24:16  For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief. 

Num 1:20  And the children of Reuben, Israel’s eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;

Num 1:24  Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;

The use of bronze to coat the twenty pillars and bases signifies that it is through this corruptible flesh and blood of the elect that the Lord is building His house or dwelling place. This is the same as having treasure in earthen vessels.

2Co 4:7  But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 

The fact that the west and the east sides of the tabernacle must be fifty cubits in length is to suggest to us that a pre-requisite to become the dwelling place of the Lord is through the liberty we have in Christ. This liberty is being free from the bondage of sin.

Joh 8:32  And ye shall know the truth, and the truth shall make you free.

Gal 5:1  Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 

Exo 27:14  The hangings for the one side of the gate shall be fifteen cubits, with their three pillars and three bases. 
Exo 27:15  On the other side the hangings shall be fifteen cubits, with their three pillars and three bases.

In total, there were six hangings at the east end of the tabernacle where the gate was. The number six is the number of mankind. This is to emphasize the point that it is through us, in our corruptible flesh and blood, that the Lord is using to admit all those predestinated to come to His presence. In an age to come (the lake of fire age), the Lord will also use us to bring all humanity into His presence.

The fact that the hangings on each side of the gate were three in number is to let us know that becoming the conduit for humanity to enter into the presence of the Lord is through spiritual maturity which is brought about through the Lord’s judgment of our old man.

Exo 27:16  For the gate of the court there shall be a screen twenty cubits long, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework. It shall have four pillars and with them four bases. 

The measurement of twenty cubits long for the gate of the court is to let us know that to become the means through whom humanity will enter into the Lord’s presence requires us to be able to go to war against the flesh and overcome it. This waging of the war against the flesh is all part of the Lord’s work. All we have to do is to believe that He will bring us to an expected end.

The screen for the gate must be of fine linen and colored blue, purple and scarlet. The color red or scarlet, symbolizes the first Adam being of the earth, while the color blue symbolizes the last Adam – Jesus Christ coming to be in our heavens. The colors purple and scarlet remind us of our sojourn in Babylon where our adamic nature became obvious while living under the law as shown in the following verses:

Rev 18:15  The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, 
Rev 18:16  And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!

What this means is that the process of becoming the screen for the gate, through whom salvation will come to the world, starts with us recognizing our spiritual poverty (purple and scarlet linen) while in Babylon before we are turned into blue linen, that is, Christ coming to us. All humanity must pass through the same process to become a habitation for the Lord to dwell.

Ecc 9:2  All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. 

Exo 27:17  All the pillars around the court shall be filleted with silver. Their hooks shall be of silver, and their bases of bronze. 
Exo 27:18  The length of the court shall be a hundred cubits, the breadth fifty, and the height five cubits, with hangings of fine twined linen and bases of bronze. 

The pillars being filleted with silver and the hooks also being of silver is to let us know that the redemptive work of the Lord is what makes it possible for us to become the dwelling place of the Lord. As indicated, the bases being of bronze signifies the Lord’s use of corruptible flesh and blood like us to become His dwelling place.

Exo 27:19  All the utensils of the tabernacle for every use, and all its pegs and all the pegs of the court, shall be of bronze. 

This is another way of saying the following:

2Ti 2:20  But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
2Ti 2:21  If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.

Exo 27:20  “You shall command the people of Israel that they bring to you pure beaten olive oil for the light, that a lamp may regularly be set up to burn.

The pure olive oil represents the Holy spirit who will lead us into all truth so that we become the light of the world.

Joh 16:13  Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. 
Joh 16:14  He shall glorify me: for he shall receive of mine, and shall shew it unto you. 
Joh 16:15  All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. 

Exo 27:21  In the tent of meeting, outside the veil that is before the testimony, Aaron and his sons shall tend it from evening to morning before the LORD. It shall be a statute forever to be observed throughout their generations by the people of Israel. 

Aaron and his sons represent the elect of every generation who are required to keep the lamp in the Holy place burning every night. This lamp is the word of the Lord. What this means is that this verse is the same as the admonition given to Joshua when Moses died, as he took over the leadership mantle.

Jos 1:8  This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

As His elect, we are required, just like Aaron and his sons and Joshua, to ensure that the Lord’s words do not depart from our mouth as we meditate on it daily. This is what will make us the light of the world.

Psa 119:105  NUN. Thy word is a lamp unto my feet, and a light unto my path. 

2Ti 2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 

Act 20:32  And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

May the Lord be merciful to us to cause us to desire to know Him more through His word which is able to give us an inheritance among them who are sanctified. Amen!!

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The Virtuous Body of Christ - Part 11 Discussion

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“The virtuous body of Christ” - Part 11

May 15, 2016

with Steven Crook

Properly watching or locking a gate is important to anyone who understands that security is important for the thing or things the wall, fence or hedge are guarding. The gate is the entrance or exit from the thing that is being protected.

In our study today, we are going to examine three verses from Proverbs 31 which show us another angle of who we are to Jesus Christ and who Jesus Christ is to us.

Our Husband is known

Jesus Christ is obviously important to the body of Christ also talked about as the virtuous body of Christ in this series, but Jesus Christ is much more than a man we can imagine in our minds. In fact, Jesus Christ is the way, truth and life to the plan God has for all of humanity.

That all is fairly straight forward and obvious to any Christian, but there are Jews who are in the flesh and Jews who are of the heart, and Jesus Christ to the latter group is much more than a mere man.

Pro 31:23  Her husband is known in the gates, when he sitteth among the elders of the land.
Pro 31:24  She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.
Pro 31:25  Strength and honour are her clothing; and she shall rejoice in time to come.

Jesus Christ is known in the gates. How is He known in the gates when He sits among the elders of the land?

Elders traditionally are those who are highly respected and esteemed in their communities. They would obviously be those who were trusted and approved of among those in that same community, so how would Jesus Christ be known in the gates when He sits among these elders?

First off, what is the gate being referred to, and secondly who are the elders?

There are many different gates we can refer to and many aspects we could expound upon, but I am going to focus on a very important gate, namely the gate to the tabernacle. This gate and the things that apply to it can corporately be applied to the gate of the “new city” as well, but I don’t want to get to far ahead of myself.

Exo 27:16  And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four.

Exo 38:18  And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.

Exo 40:33  And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.

We’ve talked a lot of about the blue, purple and scarlet colors and the fine linen within this series, so just take those same principles and apply them to this study.

Hopefully, we will see how the gate and the elders are all connected together with Jesus Christ. Here are some of the verses covering what we should consider the gate as in the New Testament.

Mat 7:12  Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
Mat 7:13  Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Mat 7:14  Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Mat 7:15  Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
Mat 7:16  Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

The gate can either be wide or strait, but what is the “strait” gate. A few studies back in the awesome hands series, I covered what the “strait gate” is.

In fact, the awesome hands part 96 was named, “Straight Gate”. Instead of “reinventing the wheel” (pun intended if you re-read or listen to that study), I will just copy here what I wrote in that study because it fits directly here.

Remember, I am directly speaking on the tabernacle, the gate, and the fine linen objects currently in the awesome hands series, so it is very appropriate to include in this study and amazing timing of the Lord.

Jesus tells us that “strait is the gate and narrow is the way” that WE must us to ENTER into the kingdom of God.

So, it becomes very important that we understand what this “straight” gate is all about.

Mat 7:12  Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
Mat 7:13  Enter ye in at the strait G4728 gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Mat 7:14  Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

The “strait” gate is G4728 and also means narrow, but it is a STANDING NARROW GATE. Here is the root of G4728.

G4728

stenos
sten-os'
Probably from the base of G2476; narrow (from obstacles standing close about): - strait.
Total KJV occurrences: 3

G4728
stenos
Total KJV Occurrences: 3
strait, 3
Mat_7:13-14 (2), Luk_13:24

This is only used a handful of times, but is from the base of G2476.

G2476

histēmi
his'-tay-mee
A prolonged form of a primary word στάω staō (of the same meaning, and used for it in certain tenses); to stand (transitively or intransitively), used in various applications (literally or figuratively): - abide, appoint, bring, continue, covenant, establish, hold up, lay, present, set (up), stanch, stand (by, forth, still, up). Compare G5087.
Total KJV occurrences: 156

G2576 means to STAND and is used 156 times in scripture with the majority being “stood”, “stand” or “standing”.

G2476
histēmi
Total KJV Occurrences: 161
stood, 60
Mat_2:9, Mat_12:46, Mat_13:2, Mat_20:32, Mat_26:73, Mat_27:11, Mat_27:47, Mar_10:49, Mar_11:5, Luk_5:1, Luk_6:8, Luk_6:17, Luk_7:14, Luk_7:38, Luk_17:12, Luk_18:11, Luk_18:40, Luk_19:8, Luk_23:10, Luk_23:35, Luk_23:49, Luk_24:36, Joh_1:35, Joh_6:22, Joh_7:37, Joh_11:56, Joh_12:29, Joh_18:5, Joh_18:16, Joh_18:18 (2), Joh_19:25 (2), Joh_20:11, Joh_20:19, Joh_20:26, Joh_21:4, Act_3:8, Act_9:7, Act_10:30, Act_12:13-14 (2), Act_16:9, Act_17:22, Act_21:40, Act_22:25, Act_24:20, Act_25:18, Act_27:21, Rev_5:6, Rev_7:9, Rev_7:11, Rev_8:2-3 (2), Rev_11:1, Rev_11:11, Rev_12:4, Rev_14:1 (2), Rev_18:17
stand, 36
Mat_12:25-26 (2), Mat_12:47, Mat_20:6, Mat_24:15, Mar_3:24-26 (3), Mar_9:1, Luk_6:8, Luk_8:20, Luk_11:18, Luk_13:25, Luk_21:36, Act_1:11, Act_5:20, Act_8:38, Act_25:10, Act_26:6, Act_26:16, Rom_5:2, Rom_14:4, 1Co_15:1, 2Co_1:24, Eph_6:11, Eph_6:13-14 (2), Col_4:12, Jam_2:3, 1Pe_5:12, Rev_3:20, Rev_6:17, Rev_10:5, Rev_15:2, Rev_18:15, Rev_20:12
standing, 23
Mat_6:5, Mat_16:28, Mat_20:3, Mat_20:6, Mar_3:31, Mar_13:14, Luk_1:11, Luk_5:2, Luk_9:27, Luk_18:13, Joh_8:9, Act_4:14 (3), Act_5:23, Act_5:25, Act_7:55-56 (2), Act_24:21, Rev_7:1, Rev_11:4, Rev_18:10, Rev_19:17
set, 11
Mat_18:2, Mat_25:33, Mar_9:36, Luk_4:9, Luk_9:47, Joh_8:3, Act_4:7, Act_5:27, Act_6:6, Act_6:13, Act_22:30
standeth, 8
Joh_1:26, Joh_3:29, 1Co_7:37, 1Co_10:12, 2Ti_2:19, Heb_10:11, Jam_5:9, Rev_10:8
still, 4
Mat_20:32, Mar_10:49, Luk_7:14, Act_8:38
establish, 3
Rom_3:31, Rom_10:3, Heb_10:9
appointed, 2
Act_1:23, Act_17:31
established, 2
Mat_18:16, 2Co_13:1
standest, 2
Act_7:33, Rom_11:20
abode, 1
Joh_8:44
brought, 1
Mar_13:9
continue, 1
Act_26:22
covenanted, 1
Mat_26:15
holden, 1
Rom_14:4
lay, 1
Act_7:60
make, 1
Rom_14:4
present, 1
Jud_1:24
setteth, 1
Mat_4:5
stanched, 1
Luk_8:44

Here are a few of those verses:

Gal 5:1  Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Luk 21:36  Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Eph 6:11  Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
Eph 6:12  For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
Eph 6:13  Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
Eph 6:14  Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

The "strait" gate is one that is a narrow standing. We are called to STAND in the Truth of the Word of God and we are FREE because of it. However, that does not mean we are not slaves/prisoners to our Master Jesus

Eph 3:1  For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

Eph 4:1  I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

We are all called to be witnesses to the work the Lord has started in us all and will eventually work in all of mankind.

Look at what Jesus immediately says after telling us to enter in at the straight gate:

Mat 7:14  Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Mat 7:15  Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
Mat 7:16  Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
Mat 7:17  Even so every GOOD TREE bringeth forth good fruit; but a CORRUPT TREE bringeth forth evil fruit.
Mat 7:18  A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Mat 7:19  Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
Mat 7:20  Wherefore by their fruits ye shall know them.
Mat 7:21  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Mat 7:22  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Mat 7:23  And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Eph 4:14  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;

False prophets have false doctrines. False doctrines are for and about another Jesus. Jesus tells us that these false prophets are trees which are known by their fruit. Therefore, prophets of the Lord, are also trees and will ALSO be known by their fruit.

As the body of Christ and those who have the testimony of Jesus, we are the acacia wood of the temple which is coupled together to form the frame of the tabernacle of God. However, we are used to carry the WORDS of the book WITHIN US as we carry the weight of the covering of the tabernacle on us, the frame of the tabernacle.

If you want to know more about the acacia wood, please read the last 5 or 6 awesome hands studies.

How the “narrow standing gate” connects to Proverbs 31 is very revealing to how we know how to deal with false idols and false doctrines and WHY the Husband of the virtuous body of Christ is known in the gate when He sits among the elders.

Pro 31:23  Her husband is known in the gates, when he sitteth among the elders of the land.
Pro 31:24  She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.
Pro 31:25  Strength and honour are her clothing; and she shall rejoice in time to come.

Notice in verses 24 that the virtuous woman MAKES fine linen and SELLS it and makes GIRDLES that are wearable by those who buy these goods.

If you were paying attention to the GATE that is MADE of FINE LINEN, then you would also recognize that this gate hangs off of STANDING PILLARS.

The tabernacle has an outer gate where all of Israel must come through to enter into the outer court of the tabernacle and then the inner tabernacle has another fine linen gate leading into the holies.

The outer gate is hung on four pillars and the inner curtain or gate is hanging on 5 pillars, but the thing to take away from this example, and for this study, is that the pillars and the gates are all collectively the “tabernacle”, the Head and body, or otherwise known as Jesus the Christ.

Within that body there are appointments made for elders who are to be overseers.  It is very appropriate that Paul speaks about following him AS he follows Jesus Christ.

1Co 4:15  For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.
1Co 4:16  Wherefore I beseech you, be ye followers of me.
1Co 4:17  For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

1Co 11:1  Be ye followers of me, even as I also am of Christ.
1Co 11:2  Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.
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.

Eph 5:1  Be ye therefore followers of God, as dear children;
Eph 5:2  And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
Eph 5:3  But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

Php 3:14  I press toward the mark for the prize of the high calling of God in Christ Jesus.
Php 3:15  Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
Php 3:16  Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.
Php 3:17  Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
Php 3:18  (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

Heb 6:11  And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
Heb 6:12  That ye be not slothful, but followers of them who through faith and patience inherit the promises.

1Pe 3:12  For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
1Pe 3:13  And who is he that will harm you, if ye be followers of that which is good?
1Pe 3:14  But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;

The “watchers of the gate” will always be those who point you to Jesus Christ. Once we individually KNOW the Truth, once we individually KNOW Jesus Christ, then we become those lights in the world who point the way to the narrow gate and way.

That is what making and selling “fine linen” to the merchants is all about. Merchants are those that buy and sell themselves. So, who is BUYING your GOODS?

Who is looking at your CLOTHING and determining what it is you are wearing? After all, your CLOTHING is STRENGTH and HONOR and causes YOU to REJOICE in what is coming for all of mankind.

2Co 5:2  For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
2Co 5:3  If so be that being clothed we shall not be found naked.
2Co 5:4  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.
2Co 5:5  Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
2Co 5:6  Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

Rev 4:4  And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
Rev 4:5  And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

Rev 10:1  And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

Rev 19:14  And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
Rev 19:15  And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

It should be clear that we are clothed with Jesus Christ, our Husband, but Jesus Christ came proclaiming doctrine. His words are His doctrine and we too, Lord willing, will always be “watchers in/of the gate” and proclaim “His doctrine” to those who are buying our goods.

As watchers, we need to always be listening and taking note of the doctrines that try to “enter into the city” of our hearts and minds, as well as the body of Christ’s heart and mind, so that we can be faithful watchmen.

Isa 52:8  Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.

Isa 62:6  I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence,

Jer 6:17  Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

Jer 31:6  For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.

If you are wondering why I mention and watchmen and the gates together, please review my recent awesome hands series which talk about the “overlay” of gold found on various items in the tabernacle.

The crux of it is that the Hebrew word “overlay” is directly connected to “watchmen”.

Exo 25:13  And thou shalt make staves of shittim wood, and overlay H6823 them with gold.

H6823

tsâphâh
tsaw-faw'
A primitive root (probably rather identical with H6822 through the idea of expansion in outlook transformed to act); to sheet over (especially with metal): - cover, overlay.
Total KJV occurrences: 46

H6822
tsâphâh
Total KJV Occurrences: 38
watchman, 14
2Sa_18:24-27 (5), 2Ki_9:17-18 (2), 2Ki_9:20, Isa_21:6, Eze_3:17, Eze_33:2, Hos_9:6-8 (3)
watch, 5
Gen_31:49, 2Sa_13:34, Isa_21:5, Hab_2:1 (2)
watchmen, 5
1Sa_14:16, Isa_52:8, Isa_56:10, Jer_6:17, Mic_7:4
look, 2
Psa_5:3, Mic_7:7
looketh, 2
Pro_31:27, Son_7:4
watching, 2
1Sa_4:13, Lam_4:17
behold, 1
Psa_66:7
beholding, 1
Pro_15:3
espy, 1
Jer_48:19
waited, 1
Job_15:22
watched, 1
Lam_4:17
watcheth, 1
Psa_37:32
watchman’s, 1
Eze_33:6
well, 1
Pro_31:27

A watchman “covers” the city with his watching eyes and attentive service to the safety of the city or thing he is watching over.

Our Husband Jesus Christ is known in the gates as the elders always points to Him and His doctrine.

Our job as the wife of Jesus Christ is to make fine linen coverings to sell to those who are buying so that they too can have strength and honor as their clothing.

Of course the making is always in the form of being DOERS of the WORD and not hearers only, and that can ONLY be accomplished by God working it out in us daily. Let us always pray for this to take place in our lives.

It is an honor for a kings to search our all matters of scripture, and this is especially true for the kings and priests we all are being raised up into. Let us all be diligent watchers at the gate for the voice of the True Shephard.

Pro 25:2  It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.

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The Virtuous Body of Christ - Part 10 Discussion

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“The virtuous body of Christ” - Part 10

May 8, 2016

with Steven Crook

For most of the series we have been studying traits of the virtuous woman of Proverbs 31 which seem to indicate she has her act together when it comes to her home and her marriage.

However, as we all know from living our own lives in the flesh, life simply isn’t easy and except we have the grace of God we could not keep going in most situations, and we are able to because of God’s grace. After all, we are who we are because of God’s grace.

1Co 15:10  But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
1Co 15:11  Therefore whether it were I or they, so we preach, and so ye believed.

Our verses today will cover the courage it takes to be the virtuous body of Christ. You don’t think it takes courage to be a member of a household which is reviled and HATED by all its neighbors yet stays put in the circumstance it is placed in? While being in this situation you also LOVE your neighbor as yourself? That takes only courage that the Lord can give.

1Co 7:20  Let every man abide in the same calling wherein he was called.

Seeing the winter approaching and knowing that the Lord at times is not giving increase in the “snowy time” can cause many to go astray from their Husband, but those of the virtuous body of Christ who trust their Husband are “not afraid of the snow for their household”.

Her clothing is that of silk and purple and her husband is known in the gates.

Pro 31:21  She is not afraid of the snow for her household: for all her household are clothed with scarlet.
Pro 31:22  She maketh herself coverings of tapestry; her clothing is silk and purple.
Pro 31:23  Her husband is known in the gates, when he sitteth among the elders of the land.

In our study today, we are going to cover these verses and how the apply to the body of Christ and to our lives each and every day.

Snow, scarlet, silk and purple

Pro 31:21  She is not afraid of the snow for her household: for all her household are clothed with scarlet.

There are a lot of spiritual meanings that are attached to the words found in verse 21.

There are always positives and negatives to scripture and that is true for this verse. I’ve read a lot of commentaries that say that the word used as “scarlet” here could be translated here are “double garments” for its implied warmth but that is not necessary when we just compare it to the other times it is mentioned in scripture. White and scarlet are mentioned many times in scripture.

Immediately, I think of us becoming white by being washed in blood.

Rev 7:13  And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
Rev 7:14  And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
Rev 7:15  Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.

With the positive application of white we know it represents purity, but in a negative application, it represents the change that comes about when the winter is happening and there is no growth but only survival of whatever that winter brings.

Our virtuous woman is prepared for these times and is not afraid or fearful of these times. The things needed for the flesh are being taken care of with this virtuous woman, but she also does it in a NON fearful way.

In the tabernacle, blue, purple and scarlet are the colors mentioned along with white. These are all used to show us that the tabernacle of God represents many different things at one time.

For example, all Israelites have to pass through a fine linen gate which was made of these colors while the rest of the perimeter was all white. Also, the innermost covering of the tabernacle itself was fine linen made in these colors.

Exo 26:1  Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.

The Israelites immediately saw an altar that the sacrifices were offered on. Blood would have been a very common site here because all of the sins were being acknowledged and dealt with here.

What is one of the negative aspects and applications of crimson/scarlet/blood/red?

Isa 1:16  Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Isa 1:17  Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
Isa 1:18  Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

It is through the blood that we are saved, just like with the story of Rahab saving her household.

Jos 2:17  And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.
Jos 2:18  Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee.
Jos 2:19  And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.
Jos 2:20  And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
Jos 2:21  And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.

Like Rahab in type, the virtuous woman we read about sees that winter CAN BE DANGEROUS and she prepares a way for her household to be “warm”. Scarlet, or bright red, represent warmth when you contrast it with the “cold white snow”.

Even while this virtuous woman is providing for her home, she is providing for their physical needs when she is keeping them warm. This is NOT a bad thing but needed.

When we talk about the spiritual meaning in the negative application, scarlet is speaking about things that pertain to the flesh and pertain to death and sin as we saw in Isaiah but which we can also see in Matt 27 and Rev 17.

Mat 27:27  Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
Mat 27:28  And they stripped him, and put on him a scarlet robe.
Mat 27:29  And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

Rev 17:3  So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
Rev 17:4  And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
Rev 17:5  And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
Rev 17:6  And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

Always remember that it is through blood that we become white as snow, and a virtuous wife will desire to provide life for her household.

The blood on the doorpost is always something that marks a home as the home of one of the Lord’s own.

Not only is she providing for the natural need of needing clothing for household and for herself, but she also takes the time to make it a quality product.

Coverings of tapestry

Coupling this concept with the verse 22 really makes “this woman’s work” really start to make sense.

Pro 31:22  She maketh herself coverings of tapestry; her clothing is silk and purple.

The virtuous woman is always busy with the work that needs to be done. The “coverings of tapestry” is a bedspread and this can be seen in the only other time that this phrase is used in scripture.

The virtuous woman makes this for her bed and her spouse, but there is also a negative application of this phrase as well.

In the verses we are going to read here, the “coverings of tapestry” found in Proverbs 7 are those of a harlot versus a virtuous woman.

Pro 7:10  And, behold, there met him a woman with the attire of an harlot, and subtil of heart.
Pro 7:11  (She is loud and stubborn; her feet abide not in her house:
Pro 7:12  Now is she without, now in the streets, and lieth in wait at every corner.)
Pro 7:13  So she caught him, and kissed him, and with an impudent face said unto him,
Pro 7:14  I have peace offerings with me; this day have I payed my vows.
Pro 7:15  Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.
Pro 7:16  I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt.
Pro 7:17  I have perfumed my bed with myrrh, aloes, and cinnamon.
Pro 7:18  Come, let us take our fill of love until the morning: let us solace ourselves with loves.
Pro 7:19  For the goodman is not at home, he is gone a long journey:

Notice the harlot does not “keep herself at home” but rather she claims to have peace offerings and paid vows. Best of all for this harlot is that the “goodman” is not at home. Therefore, she entices this man with her bed and all the things she has done to prepare her bed for him and her.

Obviously, this is the opposite of the same attributes that the virtuous woman holds for her King and their bed together.

What we really are reading is the story of us desiring the ways of Babylon and that “bed” which causes us to run to the slaughter, as a bird to the snare, not realizing that our spiritual life is being forfeited when we sleep with a harlot.

Pro 7:20  He hath taken a bag of money with him, and will come home at the day appointed.
Pro 7:21  With her much fair speech she caused him to yield, with the flattering of her lips she forced him.
Pro 7:22  He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;
Pro 7:23  Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.
Pro 7:24  Hearken unto me now therefore, O ye children, and attend to the words of my mouth.
Pro 7:25  Let not thine heart decline to her ways, go not astray in her paths.
Pro 7:26  For she hath cast down many wounded: yea, many strong men have been slain by her.
Pro 7:27  Her house is the way to hell, going down to the chambers of death.

On the opposite spectrum, king Lemuel is told by his mother to seek this woman who properly prepares her bed for her husband and the way to know the difference is by looking on their “clothing”.

Sure a harlot can wear nice things, but usually a harlot looks the part of a harlot and most times has enticing attire on and not a “proper covering”. In contrast, the virtuous woman is dressed to the nines so to speak.

Our focus is not on that of the outward appearance but on what the covering of fine linen and purple represent spiritually. We do not want to be a respecter of persons but rather want to know how to judge proper righteous judgment concerning the coverings of someone (including their “bed coverings”).

Pro 31:22  She maketh herself coverings of tapestry; her clothing is silk H8336 and purple.

The KJV translates silk in this verse but it does not translate this word any other time as silk but linen.

H8336
shêsh  /  sheshı̂y
Total KJV Occurrences: 42
linen, 37
Gen_41:42, Exo_25:4, Exo_26:1, Exo_26:31, Exo_26:36, Exo_27:9, Exo_27:16, Exo_27:18, Exo_28:5-6 (2), Exo_28:8, Exo_28:15, Exo_28:39 (2), Exo_35:6, Exo_35:23, Exo_35:25, Exo_35:35, Exo_36:8, Exo_36:35, Exo_36:37, Exo_38:9, Exo_38:16, Exo_38:18, Exo_38:23, Exo_39:2-3 (2), Exo_39:5, Exo_39:8, Exo_39:27-29 (5), Eze_16:10, Eze_16:13, Eze_27:7
marble, 3
Est_1:6 (2), Son_5:15
blue, 1
Est_1:6
silk, 1
Pro_31:22

The virtuous woman is covered in fine linen and purple, and purple is the color of royalty.

Exo 25:2  Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
Exo 25:3  And this is the offering which ye shall take of them; gold, and silver, and brass,
Exo 25:4  And blue, and purple, and scarlet, and fine linen, and goats' hair,

2Ch 3:14  And he made the vail of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon.

Jdg 8:26  And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks.

Son 7:5  Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.
Son 7:6  How fair and how pleasant art thou, O love, for delights!

If we are looking into the spiritual meaning of our covering, it is of course Jesus Christ our Husband.

It may seem like I am making a bigger deal of this verse than what I should, but how we view “coverings” in respect to what a person is covered with is huge in our Christian walk.

In fact, if we do not properly know about this topic then it is likely that we sin daily in this one regard as it pertains to those we interact with.

Jas 2:1  My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
Jas 2:2  For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
Jas 2:3  And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
Jas 2:4  Are ye not then partial in yourselves, and are become judges of evil thoughts?
Jas 2:5  Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
Jas 2:6  But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
Jas 2:7  Do not they blaspheme that worthy name by the which ye are called?
Jas 2:8  If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
Jas 2:9  But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.

How is it that we are become judges of evil thoughts if we are PARTIAL in our hearts and minds? Simply allowing that you are OKAY with making partial judgments based on a person’s looks, you have then judged that this is an OKAY way to think, but your judgement is corrupt.

Again, before we consider that these things are only speaking about physical attire, what then is this PARABLE about spoken by Jesus Himself?

Listen closely and consider that these verses are NOT about physical raiment ONLY and outward appearances.

Mat 6:25  Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
Mat 6:26  Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
Mat 6:27  Which of you by taking thought can add one cubit unto his stature?
Mat 6:28  And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
Mat 6:29  And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
Mat 6:30  Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
Mat 6:31  Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
Mat 6:32  (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
Mat 6:33  But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

The Lord tells us that He will provide for our needs when we seek first the kingdom of God. The kingdom of God is made up of TWO MEN.

So, when we seek out the kingdom of God we are seeking how we are to be covered TODAY while our old man Adam dominates the flesh and looks for the things of the flesh and the NEW MAN ADAM seeks for only those things which benefit the spiritual man and the Kingdom of God the Father.

Why then do we SEEK to be CLOTHED UPON if it has been promised to us already? Why do we look to be FED and GIVEN DRINK if we are told that we are FIRST to seek the KINGDOM of GOD?

How this connects to those who have finen linen and purple royal clothing is that this represents that THEY THEMSELVES have done NOTHING to earn this.

When you connect the harlot we read about in Proverbs 7 with the woman that is rescued and given the highest seat in the home by her rescuing husband, it might become clear that this virtuous woman, was ONCE A HARLOT, who played the harlot. This is not a chronological story but a spiritual one.

Is that blasphemous? You be the judge in the Spirit of these spiritual matters.

Eze 16:1  Again the word of the LORD came unto me, saying,
Eze 16:2  Son of man, cause Jerusalem to know her abominations,

Eze 16:5  None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.
Eze 16:6  And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.

Eze 16:8  Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
Eze 16:9  Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.
Eze 16:10  I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.
Eze 16:11  I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
Eze 16:12  And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.
Eze 16:13  Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Eze 16:14  And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
Eze 16:15  But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

Eze 16:60  Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.

Eze 16:62  And I will establish my covenant with thee; and thou shalt know that I am the LORD:

The virtuous body of Christ has come to know and understand just how loving their Husband is because though we have been loved, and then played the harlot with all the abdominal doctrines of the world and earth, we are still welcomed into the home of a King who makes us His wife.

When we see others in our lives we are to no longer see them in the flesh though they will almost certainly be concerned with the flesh themselves.

Rather, our focus is always on what is happening in the heavens and whether or not someone is a part of the household of Faith. Regardless, we are not to be a respecter of persons in or out of the household of God.

Once we are able to look at others in this capacity, it is miraculous how much your outlook on others changes and your relationships with them.

Just like the harlot who is rescued by her Lord, we too hearken back to the time when we ourselves were shown mercy and given a Godly mansion in the kingdom of God.

In the next study, we are going to look at why the elders of the land “know who the Husband is” and how it is the virtuous woman is able to sell her fine linen goods to others so that they too can partake of the kingdom of God.