NEWS STORIES THESE DAYS often feature two unwelcome images: one is healthcare workers armed with masks, gowns, and face shields. The other is law enforcement officers armed with helmets, body armor, and riot shields. Figures attempting to arm themselves against unseen viruses. Figures attempting to arm themselves against bullets, bottles, and rocks.
Still Naked Underneath
The problem is, from a biblical view, both groups are still “naked”. Both are only protected to a degree and still ultimately vulnerable.Healthcare workers—God bless them—are still susceptible to the smallest of microbes. Solders and police—and God bless them—are still susceptible to the largest of projectiles.
So, ever since Adam and Eve realized their true nakedness in the Garden of Eden (Genesis 3:7), whether we wear high-tech surgical fabrics or high-impact battle armor, we are all still wearing nothing more than modern-day fig leaves.
Not Just Thicker Fig Leaves
We see from Scripture that forms of clothing symbolize both coverage for our sin and protection against attacks from Satan—who is, of course, the ultimate provocateur of our sin. In the apostle Paul’s letter to the Ephesians, we are commanded to “Put on the whole armor of God” (Ephesians 6:11) to protect us from “the evil one”. So, instead of leather, steel, or Kevlar, we are commanded to clothe ourselves—or rather, be clothed—with God’s protection. Basically, we need covering because of past sins and future sins.
The first providential act of God, other than providing each other and providing their sustenance, was making “covering of skins” for them (with presumably the first shedding of blood, as mentioned in a previous post).
Fig Leaves, Sackcloth, Scarlet Finery, Wedding Garments, and White Robes
To thoroughly cover all the types of biblical garments in one post would be impossible. But they can at least be categorized as improper and proper. Improper garments would include, of course, nakedness itself—either the nakedness of carelessness (as of the priests serving in the temple in Exodus 20:26) or of drunkenness (as of Noah in Genesis 9:22) or of the prostitute (symbolized by Israel in Ezekiel 23:29). Then there is the sackcloth of mourning (Esther 4:2, James 5:2), moth-eaten clothing (James 5:2), and clothing soiled by sin (Isaiah 64:6, Zechariah 3:4, Revelation 3:4)
Proper garments would include the royal robes of the Old Testament (Isaiah 63:1), the wedding garments as found in the parables of Jesus (Matthew 22:11) and the white robes on the saints around the judgment throne in the book of Revelation (Revelation 7:13).
Clothed in a Tent?
Paul, however, provides perhaps the most beautiful application of this clothing metaphor in his second letter to the Corinthians: “… we groan, longing to be clothed instead with our heavenly dwelling, because when we are clothed, we will not be found naked. For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed instead with our heavenly dwelling, so that what is mortal may be swallowed up by life.” (2 Corinthians 5)
Will We Be Naked in Heaven?
Naturists (not to be confused with naturalists, thank you!) may attempt to return to the innocent nudity of the Garden. But that is a presumptuous and even a blasphemous attempt, for it claims we can again become innocent on our own simply by shedding our clothes. Against that, we see the Revelation imagery of the 24 elders and others given white robes to wear before the throne of God.
In a way, this shows that, though we may be tempted to, God will not re-write our history. In heaven, we will still recall our sinful state and Jesus Christ will still wear the scars in his hands and side received at his death on the cross to pay for those sins (“they will look upon him whom they pierced” Zechariah 12:10, John 19:37, Revelation 1:7).
So, I don’t really know about heavenly clothing. But I do know that only those that are ‘covered’ will be there. If those white robes are not simply symbolic, then they will remain as an eternal reminder of what we’ve gone through—us of our rebellion, and Christ of our redemption.