we read, 'They clothed Daniel with scarlet' (Dan. 5:29).  With all this

external clothing, we should remember what the Psalmist says of the king's

'The king's daughter is all glorious within, her clothing is of wrought

gold.  She shall be brought unto the king in raiment of needlework'

(Psa. 45:13,14).

There must be some parallel between what is 'without' and what is

'within'.  Such is a sample of the way in which the symbolism of clothing

enters into the Scriptures.  The reader will have already enriched the list

by passages we have omitted.

We cannot conclude this survey, however, without giving a few

references to the use of the Greek word, enduo, translated mostly 'to put on'

but occasionally 'to be clothed'.  Not only does Romans 13:12 tell us to 'put

on' the armour of light, but verse 14 expands and expounds the figure by

saying, 'put ye on the Lord Jesus Christ'.  At the resurrection 'this mortal

must put on immortality' (1 Cor. 15:53), a condition contrasted with being

'unclothed' and compared to being 'clothed upon with our house which is from

heaven' (2 Cor. 5:2,3).  The apostle exhorted the Ephesians to put on the new

man, and to put on the whole armour of God (Eph. 4:24 and 6:11).  It is, we

trust, very evident that clothing has a spiritual significance from its

earlier references in Genesis 3 to its latest references in Revelation 19:8.

Some mss. read instead of 'do his commandment' in Revelation 22:14, 'wash

their robes', but this is not the place to discuss the question of the

different texts and readings of ancient manuscripts.  It is included in order

that the reader may have it before him in case it should call for fuller

examination at any time.

See Second Coming4.

Common.  In English usage the word common is something opposed to the rare

and refined; to that which pertains or relates to all; and sometimes that

which is mean and low.  In the Scriptures the word koinos, 'common',

Something common to all, of which several are partakers.  So we

read, 'And all that believed were together, and had all things common'

(Acts 2:44).

It is in this sense that the Scriptures speak of a common

salvation, and a common faith.

Arising out of the Levitical law, and the need to distinguish

between the clean and the unclean, the word 'common' came to mean

anything that caused ceremonial defilement.  In Mark 7 the word is

translated 'defile' (Mark 7:2,15,18,20,23); the first occurrence being

explained 'defiled, that is to say, with unwashen hands' which does not

refer to the ordinary act of cleanliness, but the ceremonial and

traditional washings that were superimposed upon the law by the

teaching of Pharisees (Mark 7:1 -9).  There are six references in the

Acts where this ceremonial defilement is intended (Acts 10:14,15,28;

11:8,9 and 21:28), Peter expressing his horror at being commanded to

eat the flesh of animals considered by every Jew under the law as

unclean, and by the Jews of Asia, who charged the apostle with bringing

Greeks into the Temple, and polluting the holy place.