What are the garments of salvation?

In the two verses that close this chapter the prophet himself speaks, as voicing the glad response that will spring from the redeemed and restored Israel of the millennial day. At last Jehovah their God will be known and gloried in with joyfulness. At Sinai and under the law, their ancestors feared and trembled before Him, since all depended on what they could do. Now they are joyfully alive to what God has done for them and with them. Notice how at this point the prophetic strain drops down to the personal and individual. It is not, "clothed us," but, "clothed me." Not, "covered us," but, "covered me." The language is figurative, but the meaning is clear. The individual Israelite of that glad day will be clothed with salvation, as the fruit of standing before his God in a robe of righteousness.

Though there is so wide a difference between the character of Israel's earthly blessing and that of the church's heavenly portion, the basis on which both rest is evidently the same. For them salvation is to be founded on righteousness, and so it is for us today, as is made so plain in Romans 1:16-17. The Gospel is the power of God to salvation because in it the righteousness of God is revealed, not acting against us but on our behalf by the sacrificial death and resurrection of the Lord Jesus. It is revealed, "on the principle of faith to faith" (New Trans.). It is brought to us, not on the principle of works, which we have to perform, but of faith as opposed to works. And it is revealed, not to our sight, but to faith, where faith exists.

The believer today stands before God in righteousness divinely wrought, and his faith apprehends this, though there may be nothing of an outward sort visible to sight, save the new kind of life he lives as the fruit of his conversion. But in this connection too there is contrast, for outward and visible things will be clearly manifested, as the robe of righteousness and garments of salvation envelop the sons and daughters of Israel in that day. There will not only be the transformation in the land and cities, mentioned in verse 4, but the righteousness will blossom forth in a way that will be visible to the eyes of all the nations to the praise of the Lord, who has brought it to pass.

Raised up by grace into this new and holy position we can say, "I will greatly rejoice in the Lord, my soul shall be joyful in my God, for He has clothed me with the garments of salvation, He has covered me with a robe of righteousness, as a bridegroom decketh himself with ornaments" (v. 10), and the word ornaments in this verse is the same as beauty in verse 3.

Nay more, Jehovah Himself becomes the centre of all joy and the giver of all beauty, causing righteousness and praise to spring forth before all the nations. "I will greatly rejoice in Jehovah, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks [himself] with the turban, and as a bride adorns [herself] with her jewels. For as the earth brings forth her bud, and as the garden causes the things that are sown in it to spring forth; so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations" (vv. 10, 11).

Then there is another word in Isaiah 61:10-11, and in Isaiah 62, "righteousness." That the Lord is their righteousness, as ours, is clear. The prophet says, speaking in the person of the people and Jerusalem, "He hath covered me with the robe of righteousness." Then "the Lord Jehovah will cause righteousness and praise to spring forth before all nations."

In chapter 61, Jerusalem's righteousness goes forth. What is righteousness? In verse 10 it seems to be full acceptance according to the mind of God, in a righteous way, as the best robe with the prodigal. So Abel had testimony that he was righteous from his offering. We are the righteousness of God, accepted and acceptable according to God's own mind, what He is - Christ being the ground, in Him only it is known and manifested. But this favour is not only realised, but reflected and manifested in fruits and the manifest state of soul of those enjoying it.

And here I remark that a place in this righteousness can never be had till it is submitted to, i.e., that a man has, consciously, no ground at all to meet God - self is wholly condemned, and sovereign grace alone accepts through Christ; "grace reigns through righteousness." Hence it never is, when the soul is not brought, emptied of self, and judging evil, into the practical reflex of it in the state of the soul. Christ is precious to God, but the honour (time) is for us also. Hence, essentially, the state answers to it; hence the righteousness shines forth - Jerusalem is right in all her thoughts; she judges evil as God does - in God's favour, as He does towards her - reflects it in her state and condition. And so with us, only in a higher and heavenly way. The righteousness is wholly Christ, but we are "accepted in the Beloved"; but He is in us, all to us, and manifested in us. Here, it will be publicly manifested, only when they see will they have it, and be seen in it. We know it is ours in a heavenly way. It will be manifested when we appear in glory; so Phil. 3. Still, by the power of the Spirit, it ought to be shown out now and this is just the assurance of salvation, and its fruits. Only when Christ appears will they know - we now by the Holy Ghost, while He is within, which gives all to us - a full heavenly character, and we shall be glorified with Him then. Only the nations will recognise the rightness of the exaltation of God's people, the people whom He has blessed. For Jehovah, and Christ's glory, will be owned. For righteousness, as I have long ago said, is God's consistency with Himself - He being essentially right. Ours would be consistency with the measure of our place before Him. But He has been perfectly glorified in Christ, and in respect of it, though in perfect holiness, yea, by it in obedience. Then this, i.e., Christ, is our righteousness. Hence God's, the necessary result as displayed in the creature, according to Christ, i.e., as He has entered into it as Man.

Now mark the activity of divine grace. No word proceeded from the mouth of Joshua. What indeed could he say? The filth was there, in all its hideousness to the eyes of God. "Every mouth must be stopped," says Rom. 3:19. Accordingly Joshua said nothing, and did nothing. God took up his cause, and rebuked the foe. "Is not this," said He, "a brand plucked out of the fire?" Like to be burned, but snatched from the burning. This is just the picture of all who believe in the name of Jesus. Next, the Lord commanded, "Take away the filthy garments from him." Then, "Behold I have caused thine iniquity to pass from thee." The garments of Joshua thus represented his iniquity with which the eye of God saw him to be covered from head to foot. Nothing gives our God greater delight than to justify the ungodly. When a sinner takes his true place before Him, confessedly guilty, and without one word to say in self-defence, with joy He says now as of old, "Behold I have caused thine iniquity to pass from thee." The cross of Calvary explains this marvel. The sacrifice of Christ is so divinely efficacious that, on the ground of it, God is righteously able to clear from all charge of guilt, once and for ever, the soul that pleads it before Him.

In Joshua's case there was not only a stripping off; there was also a putting on. "So they set a fair mitre upon his head, and clothed him with garments." Here let us notice an important distinction. In Zech. 3:4 iniquities are called "filthy garments"; in Isaiah 61:10 righteousnesses are described as "filthy rags." Garments cover us; rags are things with which men seek to cover themselves, but in vain. Our iniquities cover us indeed; to change the figure, not a sound place can God find in our whole moral constitution, as Isaiah 1:6 shows. But when we foolishly seek to cover our nakedness by works of our own, it is but tatters we put on, which in reality cover us not at all. But God puts upon the returning prodigal "the best robe," and that is Christ. As He is, so are we in the divine sight henceforward and for ever.

Referring to David again, he felt the need of cleansing, when he prayed earnestly to God, saying, "Wash me, and I shall be whiter than snow." With reference, to cleansing, Christ said of His disciples that they were "clean every whit." So we see, that we are forgiven and cleansed, in order that we may draw near to God, and have communion with Him. Moreover, we have a perfect standing before God, in His Son, the beloved Son of His bosom—"accepted in the Beloved." How this thought ought to fill us with joy! Isaiah speaks of our being "clothed with the garments of salvation" (Isaiah 61:10). All this proves how perfect is our forgiveness, our cleansing, our justification, by God.

We can say, Isaiah 61, verse 10, “for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.” Clothing, garments, speak not only of the moral state of the person but also of his testimony. The first thing you see in a person is his garment.

The Queen stands at His right hand "in gold of Ophir." Gold is typically expressive of divine righteousness, and Israel shall yet know the blessing of this. The apostle's sorrow of heart concerning God's people after the flesh was that they were going about to establish their own righteousness, and not submitting themselves to the righteousness of God. But in the coming day of glory all will be changed; the filthy rags of human righteousness shall be abandoned; and she shall say, "I will greatly rejoice in the Lord, my soul shall be joyful in my God! for He has clothed me with the garments of salvation. He has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels" (Isa. 61:10). Zech. 3 gives us a picture of this: Joshua the high priest is seen standing before the angel of Jehovah clothed in filthy garments, picture of Israel's condition before God. The filthy garments are removed, a change of raiment is given, and a fair mitre is put upon his head. Now Joshua and his fellows are distinctly said to be men of sign (Zech. 3:8.); and here we have a picture of how (after the glory) Israel shall be given to know the blessing of full justification standing before God, not in human righteousness, but in that which is of God by faith. In Jer. 23:6 the King is called "the Lord our righteousness" (Jehovah Tsidkenu); and in Jer. 33:16, Jerusalem is called by the same name. Does not the wife bear the husband's name?

This goes beyond being simply saved from something, just as we read also of His priests being “clothed with salvation” (2 Chr. 6:41), and of the walls of the Lord’s city being called “Salvation” (Isa. 60:18). As he contemplates the mercy and goodness of God, Isaiah joyfully breaks forth with singing, “Behold, God is my salvation! I will trust and not be afraid: for the Lord Jehovah is my strength and my song: He also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation”! (12:2-3). All is found in a glorious Person—in El Jah Jehovah!—in God, everlasting and sublime, “which is and which was and which is to come!”

David had prayed that the priests might be clothed with righteousness. The Lord answers, “I will also clothe her priests with salvation.”