Biblical Accounts of Linen and Flax Seed

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Biblical Accounts of Linen and Flax Seed
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Folded Piece of Linen with Hieratic Inscriptionca. 1961–1917 B.C., Middle

Kingdom
The use of linen goes back to the earliest of times. Its use had been so
widespread, that it cannot be determined where it was invented for use as
clothing and medicine.
In the Bible, the word ‘linen’ occurs 104 times in 90 verses, and the word
‘flax’ occurs 11 times in 10 verses. Flax is the plant that is processed to
make linen.
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Kingdom
The tombs of the Pharaohs in Egypt show that linen was used as burial
cloth, and its seeds were considered crucial to the afterlife; as a result, linen
seeds have been found in the tombs. The Biblical account of Joseph in
Egypt shows that he wore fine linen garments and was embalmed
(mummified) in the usual Egyptian method after his death (Genesis Chapters
41-42 & Chapter 50). By New Testament times, linen was still being used for
burials, as seen in the case burial of Jesus in Matthew 27, Mark 15, Luke 23
and John 20.
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The Entombment of Christ, Caravaggio, 1603–1604
Flax was so important to Egypt during the time of Moses, that the Bible
records its destruction during the plague of hail, along with other essential
crops. The flax was in its full, ready-to-harvest boll (bud) stage when the
plague of hail struck (Exodus Chapter 9). This must have been financially
devastating to the farmers who had worked hard, waiting for a harvest.
The Canaanites were familiar with the use of linen, as evidenced in the
Biblical account of Rahab in Joshua Chapter 2. The ancient method of
processing flax into linen by soaking and then laying it out to dry enters the
account of Joshua, as he and his men are hiding in the area on Rahab’s roof
where the flax had been laid out to dry.
The Persian Empire, as recorded in Esther Chapters 1 and 8, used linen for
decor and garments.
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The Prophet Ezekiel, from ‘Prophets and Sibyls’, 1480–90
Even at the time of the Prophet Ezekiel, fine linen was still being exported
from Egypt, and also Syria (Ezekiel 27). Flax was an extremely important
crop, in fact so important that the prophets mention its destruction when
listing other staples such as wool, bread and oil (Isaiah 19:19, 42:3; Hosea
2:9; Matthew 12:20 quotes Isaiah 42:3).
The Israelites in the wilderness, after fleeing Egypt were instructed by God to
make linen garments for the priests, to weave the tabernacle curtains with
twisted linen fibers of red, blue and purple to make the design of the
cherubim, as well as plain linen for use as curtains surrounding the Holy
Precinct (Exodus Chapters 28, 31, 35, 36, 38 and 39). Linen was used again
in the curtains of the Temple built by Solomon (I Kings 10, II Chronicles
Chapters 2 and 3), some of which was imported from Egypt. Solomon also
used linen for his bedding (Proverbs 7:16). Ezekiel Chapter 44 describes that
in the future temple built by the Jews in Jerusalem, the priests will again
wear linen garments.
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Moses and Aaron before Pharaoh: An Allegory of the Dinteville Family,

Master of the Dinteville Allegory (Netherlandish or French, active mid-16th
century)
Linen was a symbol of purity in Biblical times, and it is recorded in the

prophets that angelic beings appeared, wearing fine linen garments (Ezekiel
Chapters 9 and 10; Daniel Chapters 10 and 12; and Revelation Chapter 15).
Revelation Chapters 15 and 19 also record that saints, slain as martyrs, are
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clothed in fine linen. Words such as “pure” and “clean” denote that the
symbolism of righteousness as well as holiness was attached to the wearing
of linen. The symbolism of spiritual distance from God is seen in the example
of the garments of the Priest Joshua, as Satan rebukes him for standing
before a Holy God wearing filthy linen garments (Zechariah Chapter 3).
Ancient Jewish sources note that when the priests had unremovable stains
on their linen garments, or the garments had excessive wear, the garments
were torn into strips and recycled for use as candle wicks. This fact is
displayed in Isaiah’s commentary, where linen candlewicks are described
(Isaiah 42).
Lazarus at the Rich Man’s Gate, Heinrich Aldegrever, 1554 (Lazarus, in the
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foreground at right, raises a bowl)
Jesus’ parable of the Rich Man and Lazarus, details what some scholars
believe to be the ‘typical’, unconcerned, linen-clad rich man, oblivious to the
plight of poor, hungry and sick Lazarus.
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Lazarus, Jan van der Straet (called Stradanus), before 1605
Levitical law prohibited the weaving of linen fibers with wool- at least for the
average people (Deuteronomy Chapter 22); only the High Priest had
garments of linen and wool. Biblical scholars speculate that the reason God
prohibited the mixing of the fibers, is that linen represents the plant kingdom,
and wool represents the animal kingdom, with ritual sacrifice. It is thought
that God looked upon linen as untainted by blood; no one has to slay an
animal to get linen fibers.
Wool and linen, tapestry weave, 4th–5th century CE, Early Byzantine Egypt
There were two types of linen garments: the rough, unprocessed linen
garments of the poor, and what the Bible describes as “fine” or “pure” linen of
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excellent quality, which only the rich could afford. Isn’t it interesting that the
martyrs of Revelation are wearing “fine” and “pure” linen; even though it can
be assumed that the martyrs were relatively poor at the time of their deaths!
As a matter of fact, the ‘ideal’ woman is described in Proverbs 31 as a

woman who would make and sell garments! So, ladies, are you listening?
Get busy and sew some!
CATEGORY
1. TEXTILES
2. TEXTILES IN HISTORY
Category
1. TEXTILES
2. TEXTILES IN HISTORY
Date Created
December 25, 2022
Author
deborah
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Biblical Accounts of Linen and Flax Seed

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FABRICS-STORE.

Biblical Accounts of Linen and Flax Seed

Folded Piece of Linen with Hieratic Inscriptionca. 1961–1917 B.C., Middle

The Entombment of Christ, Caravaggio, 1603–1604

The Prophet Ezekiel, from ‘Prophets and Sibyls’, 1480–90

Moses and Aaron before Pharaoh: An Allegory of the Dinteville Family,

Linen was a symbol of purity in Biblical times, and it is recorded in the

foreground at right, raises a bowl)

Lazarus, Jan van der Straet (called Stradanus), before 1605

As a matter of fact, the ‘ideal’ woman is described in Proverbs 31 as a

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