Vere. 47-59.-0n purity of garments. There are passages in difTerent parts of Holy Scripture which it is necessary to put together in order to get a comprehensive view of what only at first sight appears to be a slight subject. I. The first result of the Fa.II was a consciousness of sin on the part of Adam and Eve, which caused a. sense of their nakedness. This nakedness they in vain attempted to cover by aprons of fig leaves (Gen. iii. 7). But their self-made covering was not sufficient; they "were afraid because they were naked, and they hid themselves from the presence of the Lord God amongst the trees of the garden" (Gen. iii. 8, 10). God's first gift to man after sentence had been passed upon him was that of clothes: "Un to Adam also and to his wife did the Lord God make coats of skins, and clothed them " (Gen. iii. 21). This gift is the more significant in that the Hebrew word used for "atonement" is "covering." Here, then, in God's first gift to man was foreshadowed bis future gift of an atonement. "The outward and corporeal here manifestly bad respect to the inward and spiritual. The covering of the nakedness was a gracious token from the hand of God that the sin which had alienated them from him and mado them conscious of uneasiness was henceforth to be in his sight as if it were not; so that in covering their flesh, he at the same time covered their consciences.... It was done purposely to denote the covering of guilt from the eye of Heaven-no act which God alone could have done" (Fairbairn, 'Typology of Scripture'). The more that we consider the force of the Hebrew term for "atonement," the more significance shall wo attach to the first gift of coats. "'l'o expiate, literally, to cover up, does not mean to cause a sin not to have beeu committed, for that is impossible; nor to represent it as having no existence, for that would be opposed to the earnestness of the Law; nor to pay or compensate it by any performance; but to cover it before God, ·i.e. to deprive it of its power io come between us and God" (Kahnis). II. We have seen with what care God appointed "holy garments" for the Jewish priesthood, "for glory and for beauty" (Exod. xxviii. 2, 40; xxxix. 1-43; eh. viii. 7-9), and special instructions are afterwards ~iven- as to the dress to be worn by the high priest when he entered the holy of holies (eh. xvi.; cf. Ps. cxxxii. 9). lll. UncleanneRs derived from the touch of unclean things entailed washing the clothes worn at the time ( eh. xi. 28, 40; xvi. 26). IV. In Zech. iii. 3-5 we read," Now Joshua was clothed with filthy garments, and stood before the angel. And ho answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Be- hold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. 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 212 THE BOOK OF LEVITICUS. [ea. xm. 47-59.
stood by." Here we are directly ta~tght that filthy garments typify iniquity, and that the removal of filthy garments typifies the passing away of iniquity. Isaiah explains the meaning of the putting on of new garments: "He hath clothed me with the garments of salvation, he bath covered me with the robe of righteousness, as a bride- groom decketh himself with ornaments, and as a bride adorneth herself with her jewels " (Isa. lxi. 10). From these passages of the Old Testament we find that clothing is connected with the idea of atonement, that God will not be approached except in holy garments that foul garments typify iniquity, that garments which have contracted ceremoniai un• cleanness must be washed, that clean garments typify salvation and righteousness. From the New Testament we learn what are the materials of the robe of salvation, They are the righteousness of Christ imputed to man-such is the argument of the Epistle to the Romans and the Epistle to the Galatians-and the righteousness in- wrought in man by the indwelling of the Holy Ghost-" for the fine linen is the righteousness of saints" (Rev. xix. 8). If these form the materials of the Christian's spiritual raiment, there will appear no leprosy or mildew either in warp or woof. But if in place of one of these there be employed human merit or sanctity or other material, the plague will appear in the garme.nt. "And the priest shall rend it out of the garment, or out of the skin, or out of the warp, or out ef the woof; and if it appear still in the garment, either in the warp, or in the woof, or in anything of skin; it is a spreading plague; thou shalt burn that wherein the plague is with fire." But there is this difference between leprosy in the garment and leprosy in the flesh, that in the former case the man may still be saved: "It shall be revealed by fire; and the fire shall try every man's work of what sort it is.... If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire" (1 Cor. iii.13-15). And therefore St. Jude, in special reference to this passage, writes, "And of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh" (Jude 22, 23). The Christian is to hold in abhorrence" the garment" defiled with a like disease to that which attacks "the flesh," and is to cast it into the fire, but at the same time he is to "pull" the wearer himself "out of the fire,"" saving" him "with fear." If the disease be true leprosy, but has not pene- trated deeper than the garment, the garment must be burnt, but the wearer may still be " saved ; yet so as by fire ; " it will be a work of "fear" and anxiety. If it be not true leprosy, and even if it be-for here the antitype transcends the type-it will be pouible to "wash his robes and make them white in the blood of the Lamb" (Rev. vii 14). Warning-" I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of tby nakedness do not appear " (Rev. iii. 18). " Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame" (Rev. xvi. 15). "Friend, how earnest thou in hither not having a wedding garment? And he was speechless ' (Matt. x.xii. 12).