Revelation 19:8

19:8 finest . . . linen: See study note on 15:5-6. • the good deeds of God’s holy people: See Eph 2:8-10; 2 Tim 3:16-17; Jas 2:18-22.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 19:8. Γὰρ, for) A particle of explanation, as Rev 19:10.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev 19:8 . “Yea, she is (has been) permitted to put on” (for διδόναι ἵνα cf. Rev 9:5 , Mar 10:37 ), epexegetic of ἡτοιμ . ἑαυτήν (Isa 61:10 ). “Uides hic cultum gravem ut matronae, non pompaticum qualis meretricis ante (Rev 17:4 ) descriptus,” Grot. In the following gloss (see above) the rare use of δικαιώματα (= “righteous deeds”) is paralleled by Bar 2:19 ( τὰ δικ . τῶν πατέρων ) and by an incidental employment of the sing in this sense by Paul (see on Rom 5:18 ). Moral purity and activity, which are the conditions of future and final bliss, are (as in Rev 7:14 , Rev 14:4 ) defined as the outcome of human effort, although of course their existence must be referred to God ( ἐδόθη ), and their success to the aid of Christ ( loc. cit. ); see on Rev 1:4-6 . Ignatius similarly ( Eph. 10.) describes the saints as “robed entirely in the commandments of Christ”. The connexion of thought is the same as that in Mat 21:43 ; Mat 22:2 ; Mat 22:11-14 . For 8 b see the fontal passage from Sohar (cited by Gfrörer, ii. 184, 185): traditum est, quod opera bona ab homine hoc in mundo peracta, fiant ipsi uestis pretiosa in mundo illo.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Good works which are lively testimonies of faith.

As an ensign of Kingly and priestly dignity: which dignity Christ bestoweth upon us, Rev. 1:6.

This is a gift given by the husband for marriage sake and a most choice ornament, which Christ bestoweth upon us, as upon his spouse.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.

clean and white--so ANDREAS. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.

righteousness--Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as ALFORD erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Rom 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [AUBERLEN]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (Rev 12:1-6), the harlot (Rev 17:1-7), the bride (Rev 19:1-10), are the three leading aspects of the Church.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Arrayed in fine linen] A prediction that the Church should become more pure in her doctrines, more pious in her experience, and more righteous in her conduct, than she had ever been from her formation.

The fine linen here spoken of is not the righteousness of Christ imputed to believers, for it is here called the righteousness of the saints-that which the grace and Spirit of Christ has wrought in them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) And to her was granted . . .—Better, And it was given to her that she should be clothed in fine linen, bright, pure; for the fine linen is the righteousness (or, righteousnesses; the word is plural) of the saints. This verse is not to be taken as part of the song. The song closes with the announcement that the Lamb’s wife has made herself ready. Then follows the explanation of this readiness: she is adorned in fine linen. Her apparel is in contrast to the harlot: it is not purple and scarlet (Rev_17:4; Rev_18:16), but pure white. The symbol is explained: “the fine linen is the righteousness (or, righteousnesses) of the saints.” The raiment is that which strikes the eye: it has its character, and it indicates the character of the wearer. The harlot attracts by ostentatious colours, the tokens of qualities more conspicuous than abiding, more dazzling than helpful; the Lamb’s wife is robed in pure and stainless white, the token of those high, moral, spiritual qualities by which she has been known. The source of these righteousnesses is divine: it is given to her to be so arrayed. It is no fictitious righteousness: it is real, it is hers, though it would never have been hers but for Him without whom she can do nothing (comp. Joh_15:4-5, and Php_3:8-10): and it is through the wearing of this white flower of a blameless life that she has borne witness for her Lord, and against the spirit of harlotry and sin (Mat_7:16-18).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. And to her was granted] Better, it was given to her—the form is the same as recurs so often throughout the vision, from Rev_6:2 onwards. This being so, it is not likely that this clause still forms part of the proclamation of the voice: it is the Seer’s description of the “making herself ready” which the voice proclaimed.

clean and white] The epithets should be transposed, and “and” omitted, bright clean fine linen.

the righteousness] Rather, the righteous acts. Every good work done by every single saint goes to make up the perfect glory of the Church as it shall be when at last complete. The doctrine of the Communion of Saints is contained in, or follows from, that of the holy Catholic Church.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And to her was granted that she should be arrayed in fine linen,.... Or "Byssine": the "Byssus", of which fine linen is made, is said to grow on a tree, in height like to a poplar, and its leaves like a willow, and to be brought out of Judea into Egypt, which the Egyptians used in most of their holy things (q). A dress neat and modest, and not like the attire of the whore of Rome, Rev 17:4 and this is said to be

clean and white, and is interpreted in the next clause:

for the fine linen is the righteousness of saints, or "righteousnesses"; not good works, or their own righteousness; for though these are evidences of faith, by which the saints are justified, and are what God has prepared for them, that they should walk in them; yet these are not comparable to fine linen, clean and white, but are like filthy rags, and cannot justify in the sight of God; but the righteousness of Christ is meant, and justification by that; for that is the only justifying righteousness of the saints: and though it is but one, yet it may be called "righteousnesses", or "justifications", in the plural number; partly because of the several seasons in which the act of justification passes, first in God's mind from eternity, next on Christ as the surety, when he rose from the dead, and on all the elect in him, and then in the consciences of the saints when they believe, and the sentence of it will be notified and declared to men and angels at the last judgment; and partly because of the many persons that are justified by it, as also because of the excellency of it; so the Jews use the word in the plural number: the Targumist on Zac 3:4 paraphrases the text, "I will clothe thee" "with righteousnesses" (r); upon which words Jarchi has this note,

"change of beautiful garments is all one as if it had been said "righteousnesses": and because sin is like to filthy garments, righteousness is like to garments beautiful and white.''

Christ's righteousness may be compared to fine linen, clean and white, because of its spotless purity; those that are arrayed with it being unblamable and irreprovable, and without spot and blemish, and without fault before the throne; with this the Jewish church will be clothed; all the Lord's people will be righteous, they will have on the best robe, and wedding garment, which was despised by the Jews in Christ's time, who refused to come to the marriage feast; and their being arrayed with it will be owing to the grace of Christ, who grants it; and so Christ's righteousness is called the gift of righteousness, the free gift, and gift by grace, and abundance of grace; and faith, which receives it, and puts it on, is the gift of God, Rom 5:15. Not only the garment is a gift of grace, but the putting of it on is a grant from Christ, and what he himself does, Isa 61:10.

(q) Philostrat. Vita Apollon. l. 2. c. 9. Vid. Apul. Apolog. p. 225. Pausan. l. 5. sive Eliac. p. 294. (r) See Isa. lxi. 10. & Targum in Hos. x. 12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 8. And to her was granted] It is here clear (saith Bernard) that there shall be as great difference between the state of God’s Church now, and that which is to come after Rome’s ruin, as between the time of honourable persons only betrothed, and the high, joyful, and glorious day of their public marrying; as between the time of a king coming on to his kingdom, and his actual and powerful reigning as king indeed.

That she should be arrayed] This also is given her, as well as her rich raiment; which she can no more put on by herself than she can purchase it.

Clean and white] Or, pure and bright. Pure, saith one, because imputed righteousness is pure indeed, and hath no spot in it; but not bright; you can see no great matter in it; it maketh no great show before men (as inherent righteousness doth, Mat 5:16), but before God. A man may be very much defiled and subject to many scandals, and yet be clothed with the garment of imputed righteousness.

The righteousness of saints] Gr. righteousnesses, that twofold righteousness, imputed and imparted.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And to her was granted - It is not said here by whom this was granted, but it is perhaps implied that this was conferred by the Saviour himself on his bride.

That she should be arrayed in fine linen, clean and white - See the notes on Rev 3:4-5, Rev 3:18; Rev 7:13. White has, perhaps, in all countries been the usual color of the bridal dress - as an emblem of innocence.

For the fine linen is the righteousness of saints - Represents the righteousness of the saints; or is an emblem of it. It should be remarked, however, that it is implied here, as it is everywhere in the Scriptures, that this is not their own righteousness, for it is said that this was “given” to the bride - to the saints. It is the gracious bestowment of their Lord; and the reference here must be to that righteousness which they obtain by faith - the righteousness which results from justification through the merits of the Redeemer. Of this Paul speaks, when he says Phi 3:9, “And be found in him, not having mine own righteousness, which is of the law, but what is through the faith of Christ, the righteousness which is of God by faith.” Compare the notes on Rom 3:25-26.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fine linen. The symbol of justification, or the good works and merit of her holy members; the most pleasing attire in which she can present herself to the Lamb. Her robe is glittering and white, because she has been purified as silver in a furnace, and washed white in the waters of tribulation and persecution. (Pastorini) --- The fine linen, or byssus, here mentioned, is, according to Calmet, a kind of silk produced by a shell-fish, called pinna; though the same learned commentator allows that the Greek authors use this word for fine linen.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And to her was granted; that is, to the Lamb’s wife, whether Jews or Gentiles, or both.

That she should be arrayed in fine linen, clean and white; that she should be clothed with the righteousness of Christ, reckoned to her for righteousness. This

is the righteosness of the saints; called the righteousness of God, Rom 1:17; a righteousness through the faith of Christ, Phi 3:9; called righteousness, in the Greek, because there are many saints to be clothed with it; and because it is imputed both for justification and sanctificaion, not to excuse us from holiness, but to make up our defects.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And to her was granted that she should be arrayed in fine linen, clean and white; and it was given unto her that she should array herself in fine linen, bright and pure. The double nature of the process is here set forth. "It was given her," the power comes from God, (cf. Rev_13:5, etc.) and yet "she arrays herself;" the action is still voluntary. (On "white linen," see on Rev_4:4 Rev_7:9 Rev_15:6) The following words are a sufficient commentary. This verse appears to contain the words of the writer, the heavenly song having ceased at the end of ver. 7. For the fine linen is the righteousness of saints; the righteous acts of the saints. That is, their former righteousness, exhibited in fidelity to God and hostility to the world, obtained and retained by the grace of God, now forms their chief glory. So "their works do follow them". (Rev_14:13)

The "linen" of Scripture.

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

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

(1) When the priest is renewing the fire upon the altar, that it may not go out. (Lev_6:10) He comes in the early morning, gathers up the ashes, etc. In doing this he was to wear a particular dress made of this linen.

(2) On the great Day of Atonement, (Le 16) Aaron and his sons are not to be arrayed in their "garments of glory and beauty," but in their plainest attire. Hence they were to put on vestments of this linen. In Ezekiel, (Eze_9:2, Eze_9:3, 11 10:2, 6, 7) where the vision of Jerusalem"s coming desolation is given. Ezekiel sees a man with an ink horn by his side, who is in company with five others. Their mission is to execute God"s vengeance; his, to report of it. Now, this man is dressed in this linen. Six times (see verses given) attention is called to this fact. In Daniel, (Dan_10:5) where a similar vision is recorded, the Divine messenger is dressed in like manner, and foretells the judgments of God. Then, in Rev_15:6, "the seven angels, having the seven last plagues," are arrayed in this linen.

2. Then there is a second and superior kind of this fabric, and of this we have a twofold mention. It is distinguished from the former by being called "fine linen," or "fine twisted linen." It was made not merely of a finer thread, but was composed of six threads twisted, and therefore called "fine twined linen." Now, this fabric formed the vestments of the chief and other priests when arrayed in their "garments of glory and beauty". (Exo_39:27) Then it was used also (Exo_26:1) for the hangings of the tabernacle, in the most holy place. There were ten of these, all made of this fine twined linen.

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

(1) when David brought up the ark to Jerusalem from the house of Obededom, he was clothed, so we read, (1Ch_15:27) in a robe of this magnificent texture. There was a splendid procession, and all the tokens of the gladness and triumph which filled the hearts of king, people, and priests. David "danced before the Lord," thus vested in royal and priestly array.

(2) At the dedication of the temple by Solomon (2Ch_5:12) the priests were similarly arrayed.

(3) So in Mordecai"s triumph, (Est_8:15) there were put upon him royal apparel of blue and white, a great crown of gold, and a garment of fine linen. Now, our version, neither in the Old Testament nor in the New, ever distinguishes this most beautiful fabric from the others named above; but both in the Hebrew and Greek Scriptures it is clearly defined by the use of an entirely different word.

(4) In our Lord"s transfiguration, he was seen by the three disciples in raiment "white and glistering." This is probably an allusion to the known appearance of that rare and costly fabric of which we are now speaking.

(5) Finally, in our text, it is again named as the raiment of the redeemed. Now, on all these observe:

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

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

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

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

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

(1) Thus, when conscious of sin"s magnitude and amount, as on the annual Day of Atonement, when Israel was commanded "to afflict their souls," the priests were to wear these vestments. And so before the altar, as the believer before the cross.

(2) Or of sin"s awful consequences. See Ezekiel; Daniel; seven angels (cf. supra). There, again, this raiment. Yes, if we be Christ"s, we shall often, daily, in our hours of confession and penitential prayer, be thus vested spiritually. But this not "the sorrow of the world," but that "godly sorrow" which worketh eternal life.

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

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

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

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And it is given to her - By God. The bride is all holy men, the whole invisible church. To be arrayed in fine linen, white and clean - This is an emblem of the righteousness of the saints - Both of their justification and sanctification.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

righteousness

The garment is Scripture is a symbol of righteousness. In the bad ethical sense it symbolizes self-righteousness (e.g) Isa 64:6; Php 3:6-8 the best that a moral and religious man under law could do). In the good ethical sense the garment symbolizes "the righteousness of God.. .upon all them that believe."

(See Scofield "Rom 3:21").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

8, 9. To her was granted. By divine grace. That she should be arrayed. She must be arrayed in spotless white. What this white raiment is not left in doubt. It is woven by the pure and holy lives of the saints.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. καὶ ἐδόθη αὐτῇ. “It was given to her”—the form is the same as recurs so often throughout the vision, from Rev 6:2 onwards. This being so, it is not likely that this clause still forms part of the proclamation of the voice: it is the Seer’s description of the “making herself ready” which the voice proclaimed.

τὰ δικαιώματα, “righteous acts.” Every good work done by every single saint goes to make up the perfect glory of the Church as it shall be when at last complete. The doctrine of the Communion of Saints is contained in, or follows from, that of the holy Catholic Church.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Fine linen [βυσσινον] . See on Luk 16:19. The four vestments of the ordinary Jewish priest were made of linen or byssus. Their symbolic meaning depended in part on the whiteness and luster of their substance [καθαρον και λαμπρον πυρε ανδ βριγητ] .

Righteousness [δικαιωματα] . More strictly, as Rev. righteous acts.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.