| || |An Alphabetical Analysis Volume 6 - Doctrinal Truth - Page 54 of 270 INDEX | |
'When I'm out of uniform, I'm simply "Jarge", but when I stand in the
High Street with my uniform on, why bless me, I can hold up the lord of
the manor by just putting out my hand'.
There is a significance about clothing which is expressed in many parts
of the Scriptures. To enumerate a few passages:
'He hath clothed me with the garments of salvation, He hath covered me
with the robe of righteousness' (Isa. 61:10).
'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. 18:16).
The first reference to clothing of any description occurs in Genesis 3,
where the sense of guilt brought an end to innocence, and our first parents
'sewed fig leaves together, and made themselves aprons' which were taken from
them by the Lord Who provided at the cost of life -laid -down, 'coats of
skins and clothed them' (Gen. 3:21). White robes are significant (Eccles.
9:8; Matt. 17:2; Rev. 3:4,5 and 7:9,13). Purple robes symbolize royalty
(John 19:5), Joseph's coat of many colours marked him out as the true
'firstborn' (Gen. 37:3). Black sackcloth is a token of mourning (Isa. 50:3
and Rev. 6:12). Owing to the symbolic meaning of wool and flax, the Hebrews
were not allowed to wear garments of linen and woollen mingled together, the
'lindsey -woolsey garment' of the Puritan hymn writer (Lev. 19:19).
The austere character of John the Baptist was set forth by the 'raiment
of camel's hair' which he wore, and contrasted by Christ, with 'the man
clothed in soft raiment' (Matt. 11:8). We read of garments of widowhood,
prison garments, bridal attire, wedding garments, swaddling clothes and linen
clothes used at the sepulchre of the dead (Gen. 38:19; 2 Kings 25:27,29; Jer.
2:32; Matt. 22:11,12; Luke 2:7; 24:12). In order to keep continually before
them the fact that Israel were a nation separated unto the Lord, they were
commanded to make 'fringes on the borders of their garments' and to put upon
the fringes 'a ribbon of blue' (Num. 15:38 -40). What precious condescending
significance there is in the words of John 13:4, 'He riseth from supper, and
laid aside His garments; and took a towel, and girded Himself'. How human
was the great apostle of the Gentiles, who did not hesitate to include in his
last epistle, his desire for the cloak which he had left at Troas (2 Tim.
4:13). 'The lap' into which the lot could be cast, or which could be shaken,
or into which 'good measure' could be poured (Prov. 16:33; Neh. 5:13; Luke
6:38) supplies further suggestive references to the significance of clothing.
At the ordination of the priesthood, Moses commanded that there should
be made for Aaron and his sons, coats, girdles and bonnets 'for glory and for
beauty' (Exod. 28:40). The girdle for the priest was made 'of fine twined
linen, and blue, and purple, and scarlet, of needlework' (Exod. 39:29). 'To
gird up the loins' an ancient variant of the modern 'buckle to', meant to
tuck the flowing robe into the girdle as a preparation for working and
running, even as 'to make bare the arm' referred to the voluminous sleeves
that would otherwise hinder rapid movement (1 Pet. 1:13; Isa. 52:10). To
emphasize the pilgrim character of the redeemed, Israel were bidden to eat
the Passover 'with loins girded' (Exod. 12:11). When the father would set
forth the welcome and the restoration that awaited the returned prodigal, he
said, 'Bring forth the best robe, and put it on him' (Luke 15:22). When
Belshazzar would indicate the high position to which he had promoted Daniel