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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And to her was granted; that is, to the Lambs 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. grantedThough in one senseshe “made herself ready,” having by the Spirit’swork in her put on “the wedding garment,” yet in thefullest 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 toHimself a glorious Church, not having spot, but holy and withoutblemish. It is He also who sanctifies her, naturally vile andwithout beauty, with the washing of water by the word, and putsHis own comeliness on her, which thus becomes hers.
clean and whitesoANDREAS. But A and Btranspose. Translate, “bright and pure”; at oncebrilliantly splendid and spotless as in the brideherself.
righteousnessGreek,“righteousnesses”; distributively used. Each saintmust have this righteousness: not merely be justified, as if therighteousness belonged to the Church in the aggregate; thesaints together have righteousnesses; namely, He is accountedas “the Lord our righteousness” to each saint on hisbelieving, their robes being made white in the blood of the Lamb.The righteousness of the saint is not, as ALFORDerroneously states, inherent, but is imputed: if itwere otherwise, Christ would be merely enabling the sinner to justifyhimself. Ro 5:18 is decisive onthis. Compare Article XI, Church of England. The justificationalready given to the saints in title and unseen possession, is nowGIVEN them inmanifestation: they openly walk with Christ in white. Tothis, rather than to their primary justification on earth, thereference is here. Their justification before the apostate world,which had persecuted them, contrasts with the judgment andcondemnation of the harlot. “Now that the harlot has fallen, thewoman triumphs” [AUBERLEN].Contrast with the pure fine linen (indicating the simplicityand purity) of the bride, the tawdry ornamentation of the harlot.Babylon, the apostate Church, is the antithesis to new Jerusalem, thetransfigured Church of God. The woman (Re12:1-6), the harlot (Re17:1-7), the bride (Re19:1-10), are the three leading aspects of the Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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,
Re 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 Zec 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, Ro 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.
Fuente: John Gill’s Exposition of the Entire Bible
That she should array herself ( ). Sub-final object clause subject of (was given to her) with and the second aorist middle (direct) of to fling around. This bridal dress is a gift from Christ. This form, (it was given), occurs some 20 times in this book.
In fine linen, bright and pure ( ). See 19:14 for the same raiment on those accompanying “The Word of God” and for the seven angels in 15:6. See by contrast the garments of the harlot (Rev 17:4; Rev 18:16). For see 18:16.
The righteous acts of the saints ( ). This is the explanation () of the bridal dress and explains why there is work for the Bride as well as for Christ (Php 2:12f.). See 15:4 for (also Ro 5:18).
Fuente: Robertson’s Word Pictures in the New Testament
Fine linen [] . 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 [ ] .
Righteousness [] . More strictly, as Rev. righteous acts.
Fuente: Vincent’s Word Studies in the New Testament
1) “And to her was granted,” (kai edothe aute) “And to her it was given,” it was granted to her, for special identity and honor; A grant is a gift. Tho all the saved have divine imparted righteousness, thru faith in Christ – there is a special “grant” of outward glory, identity, and glow to those who are members of the church, with baptismal, bridal identity, Rom 6:5; 1Co 15:41-42 a; 1Jn 3:2.
2) “That she should be arrayed in fine linen,” (hina peribaletai bussinon) “In order that, (for the purpose that) she might be dressed with fine linen,” precious linen. God gave the bride her empowering, but note she “made herself ready,” not was made ready by regeneration or Holy Ghost Indwelling. Every child of God is given or granted the privilege of being a servant of God or a servant of the Devil; Baptism and church membership identify one as a member of the church, of the bride, a servant of Christ, Rom 6:16-18; 1Co 15:41-42.
3) “Clean and white,” (lampron katharon) “Clean and lamplight, brilliant,” bright and clean; such is the outward manner of moral and ethical walk to which children of God pledge themselves in baptism Gal 3:27; Rom 6:4; Rom 13:13-14; Rom 12:1-2; 1Co 6:19-20.
4) “For the fine linen is,”(to gar bussinon estin) “For the lamplight, clean and white fine linen of her dress is (exists as); Both baptismal identity and separated living unto God, in the church constitutes the righteousness of the saints, 1Co 3:13-15; Eph 3:21.
5) “The, righteousness of the saints,” (ta dikaiomata) “The righteous and obedient deeds (works); (ton hagion) “Of the saints; Restrictedly this is the saved of the church age only who have become members of the church of Jesus Christ, to whom “the faith” was delivered, Jud 1:3; Mat 28:18-20; Eph 4:13. None other constitutes the bride of Christ, the church, or the body of Christ.
Fuente: Garner-Howes Baptist Commentary
(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 Lambs 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 Lambs 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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And it was given to her that she should array herself in fine linen, bright and pure. For the fine linen is the righteous behaviour of God’s people.’
It is the privilege of God’s people that they can array themselves in beauty, because God has made them beautiful. We must ever be mindful that we are preparing ourselves to be the bride of Christ. Elsewhere the emphasis is rightly on Christ’s provision for His bride (Rev 6:11; Rev 7:14) but here all emphasis is on the bride’s own preparations. She loves the Bridegroom and has striven to make herself pleasing in His eyes. Although of course an important part of her preparation lay in ‘making them (her clothes) white in the blood of the Lamb’ (Rev 7:14).
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 19:8 . “Yea, she is (has been) permitted to put on” (for cf. Rev 9:5 , Mar 10:37 ), epexegetic of . (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 (= “righteous deeds”) is paralleled by Bar 2:19 ( . ) 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 ( ), 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 Gfrrer, ii. 184, 185): traditum est, quod opera bona ab homine hoc in mundo peracta, fiant ipsi uestis pretiosa in mundo illo.
Fuente: The Expositors Greek Testament by Robertson
that = in order that. Greek. hina.
clean and white. The texts read “bright and pure”. See Rev 15:6.
righteousness. App-191. Plural.
saints = the saints. See Act 9:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 19:8. , for) A particle of explanation, as Rev 19:10.
Fuente: Gnomon of the New Testament
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”).
Fuente: Scofield Reference Bible Notes
to her: Rev 3:4, Rev 3:5, Rev 3:18, Psa 45:13, Psa 45:14, Isa 61:10, Eze 16:10, Mat 22:12, Rom 3:22, Rom 13:14, Eph 5:26, Eph 5:27
white: or, bright, Mat 17:2, Mar 9:3, Luk 24:4, Act 1:10
the fine: Rev 7:13, Rev 7:14, Psa 132:9
Reciprocal: Exo 25:4 – fine linen Exo 26:1 – fine twined linen Exo 28:2 – holy garments Lev 6:10 – linen garment 2Ch 5:12 – arrayed 2Ch 6:41 – thy priests Job 29:14 – I put Ecc 9:8 – thy garments Son 1:8 – O thou Son 4:9 – my spouse Isa 3:23 – fine linen Eze 44:17 – they shall Dan 12:10 – shall be Zec 3:3 – General Mal 3:2 – like fullers’ Mat 22:11 – which Mar 14:22 – this Luk 15:22 – the best Eph 5:32 – speak Rev 19:9 – Blessed Rev 19:14 – clothed Rev 21:2 – as
Fuente: The Treasury of Scripture Knowledge
Rev 19:8. This verse names the kind of raiment that is to be worn by the bride, namely, clean and white linen. Since that is figurative the apostle explains that it means righteousness, so the making of herself ready mentioned in the preceding verse, means she has followed a righteous life in preparation for her marriage.
Comments by Foy E. Wallace
Verse 8.
The figurative clause his wife hath made herself ready was the symbol of victory over the evil forces of opposition –the verse declares that she was already his wife, and envisions the spiritual relation as a complete process, not as a single thing.
That the Lamb’s wife should be arrayed in fine linen, clean and white was explained to be the righteousness of the saints, the purity of the New Jerusalem church in contrast with the iniquities of the harlot Jerusalem, which had gone up in the smoke of destruction forever. This attire of clean and white vestures was a beautiful symbol of the character of all who are truly joined in union with Christ. They were the ones called unto the marriage supper of the Lamb, the equal in number of all who were in the married relation with Christ. This metaphor comparable to the illustration of the wedding garment in the parable of Mat 22:11-13, which was necessary to entrance into the feast; without which the intruder would have been cast out. The guests of the marriage feast were themselves the Bride in the parable, and parallel with they which are called unto the marriage supper in verse nine of this chapter. They were equal in number with the church itself.
Fuente: Combined Bible Commentary
Rev 19:8. And it was given to her that she should array herself in fine linen bright and pure, for the fine linen is the righteous acts of the saints. The bride arrays herself in her garments of beauty, that she may go forth to meet the Bridegroom, may enter in with Him to the marriage ceremony, and may be united to Him for ever in the marriage bond. Her robes are of dazzling whiteness, free from every stain; nor are they an outward show. Her righteousness is more than imputed, and her whole being is penetrated by it. She is in Christ; she is one with Him; His righteousness takes possession of her in such a manner that it becomes her own; it is a part of herself and of her life. St. John had no fear of saying that the redeemed shall be presented before God in righteous acts of their own. He could not think of them except as at once justified and sanctified in Jesus.
Fuente: A Popular Commentary on the New Testament
19:8 And to her was granted that she should be arrayed in {8} fine linen, clean and white: for the fine {9} linen is the {b} righteousness of saints.
(8) As an ensign of kingly and priestly dignity, which Christ bestows on us in Rev 1:6 .
(9) This is a gift given by the husband for marriage sake, and a most choice ornament which Christ gave to us, as to his spouse.
(b) Good works which are lively testimonies of faith.
Fuente: Geneva Bible Notes
The angelic chorus continued to describe the preparation of the bride for the wedding feast. God graciously enabled her to clothe herself in fine linen (cf. Rev 6:4; Rev 8:3; Rev 9:5; Rev 15:6; Rev 18:12; Rev 19:14; Gen 41:42; Isa 61:10; Dan 10:5; Dan 12:6-7). "Bright" indicates divine glory. [Note: Theological Dictionary of the New Testament, s.v. "Lampo . . .," by A. Oepke.] "Clean" reflects purity (cf. Rev 21:18; Rev 21:21). This is dress appropriate for God’s presence. Fine linen represents righteous deeds, as this verse explains (cf. Rev 14:13). These are the works of the saints rather than their standing before God. Their good deeds, which God’s grace made possible, make them dressed appropriately for their righteous Lord (cf. Mat 22:1-14). The bride’s clothing contrasts with the harlot’s gaudy garments (cf. Rev 17:4; Rev 18:16).
"Contrast the prostitute and her lovers in the preceding chapters with the Lamb and His chaste bride . . ." [Note: Johnson, p. 571.]