EXPOSITION
THE HOLY GARMENTS. The special object of the present chapter is to prescribe the form, materials, colour, etc; of the holy garments—or the attire of those who were to minister in the tabernacle at the time of their ministration. As the service of the tabernacle was about to be committed to Aaron and his sons, their selection for this office is mentioned in Exodus 28:1, and their investiture and consecration briefly touched in Exodus 28:41. Otherwise the whole chapter is concerned with the attire That of Aaron is first prescribed (Exodus 28:4-2). It consists of an ephod (Exodus 28:6-2); a breastplate (Exodus 28:13-2); a robe (Exodus 28:31-2); a mitre (Exodus 28:36-2); a coat, or tunic; and a girdle (Exodus 28:39). The dress of his sons follows. It comprises drawers (Exodus 28:42), tunics, girdles, and caps or turbans (Exodus 28:40). Incidentally it is mentioned in Exodus 28:43, that drawers are also to be worn by Aaron; and, in conclusion, the neglect of this ordinance in the case of either Aaron or his sons is forbidden under penalty of death
Take thou unto thee. Literally, "Make to draw near to thee." Moses had hitherto been of all the people the one nearest to God, the medium of communication. He was now to abdicate a portion of his functions, transferring them to his brother and his brother's sons. By this act he would draw them nearer to him than they were before. It is worthy of remark that he makes no remonstrance or opposition, but carries out God's will in this matter as readily and willingly as in all others. (See Le Exodus 8:4-2.) From among the children of Israel. The LXX. react "And from among the children of Israel," as if others besides the family of Aaron had been admitted to the priesthood. But this is contrary to the entire tenor of the later narrative. The existing Hebrew text is correct. Nadab and Abihu, and again, Eleazar and Ithamar, are always coupled together in the Pentateuch (Exodus 24:1; Le Exodus 10:1, Exodus 10:12; etc.), while a marked division is made between the two pairs of brothers. It is probably the sin and early death of the two elder (Le Exodus 10:1-2) that causes the separation. Of Ithamar after the death of his brothers, nothing is known. Eleazar became high priest (Numbers 34:17; Joshua 4:1; Joshua 16:4; etc.).
Holy garments have provoked an extreme aversion and an extreme affection at different periods of the world's history. In Moses' time probably no one thought of raising any objection to them. Priestly dresses of many different kinds were worn in Egypt, and some costume other than that of ordinary life, was probably affected by the priest class of every nation. Without entering into any elaborate "philosophy of clothes," we may say that the rationale of the matter would seem to be that expressed with great moderation by Richard Hooker—"To solemn actions of royalty and justice their suitable ornaments are a beauty. Are they in religion only a stain?" (See Eccl. Pol. 5.29, § 1.) The garments ordered to be made for Aaron and his sons (Exodus 28:41), are said to have been for glory and for beauty.
1. "For glory." To exalt the priestly office in the eyes of the people—to make them look with greater reverence on the priests themselves and the priestly functions—to place the priests in a class by themselves, in a certain sense, above the rest of the nation.
2. "For beauty." As fit and comely in themselves—suitable to the functions which the priests exercised—in harmony with the richness and beauty of the sanctuary wherein they were to minister. God, himself, it would seem, is not indifferent to beauty. He has spread beauty over the earth, fie will have beauty in his earthly dwelling-place. He requires men to worship him "in the beauty of holiness" (Psalms 29:2; Psalms 96:9; 1 Chronicles 16:29). He ordains for his priests rich and splendid dresses "for glory and for beauty."
Wise-hearted. In modern parlance the heart is made the seat of the affections and emotions, the brain of the intellect. But the Hebrew idiom was different. There the heart was constantly spoken of as the seat of wisdom. (See below, Exodus 31:6; Exodus 35:10, Exodus 35:25; Exodus 36:1, Exodus 36:2; Job 9:4; Proverbs 11:29, etc.) The spirit of wisdom might seem to be scarcely necessary for the work of constructing a set of priestly garments; but where "glory and beauty" are required, high artistic power is needed; and this power is regarded by the sacred writers, as indeed it is by most of those who have written on the human understanding—notably Plato and Aristotle—as a very important part of the intellect. Techne, says Aristotle, involves theoria, as well as aesthesis and genesis, requires, i.e; a knowledge of high abstract truths, as well as the perceptive faculty which we commonly call "taste," and the constructive one known as "power of execution.'' (See Eth. Nic. 6.4, § 4.) It is, with him, one of the five chief intellectual excellences. To consecrate him. Investiture in the holy garments was made a part of the ceremony of consecration (Exodus 29:5-2; Le Exodus 8:7-2, Exodus 8:13), as it is in the English Ordinal in the consecration of a bishop.
These are the garments. The enumeration does not follow the same order exactly as the description. The two agree, however, in giving the precedence to the same three articles of apparel out of the six—viz; the breast-plate, the ephod, and the robe. His sons—i.e; his successors in the office of high priest,
The materials of the priestly garments.
The materials for the priestly garments were to be limited to six—precious stones, which are not here mentioned, as being ornamental, rather than essential, parts of the apparel; a blue thread, known as "blue" (compare Exodus 25:4); a purple or crimson one, known as "purple;" a scarlet one, known as "scarlet;" and a white one, which is called "fine linen." These were the same materials as those used for the veil (Exodus 26:31), and curtains (Exodus 26:1, Exodus 26:36) of the sanctuary; but probably the fabric was of a more delicate quality. They shall take—i.e.," They," the wise-hearted men to whom the work was to be entrusted—"shall take," or receive from Moses—"the (necessary) gold, blue, purple," etc. In the original all these words have the definite article prefixed.
The Ephod,
They shall make the ephod The word ephod signifies etymologically any "vestment" or "garment;" but in its use it is confined to the special vestment here described, the great object of which was to be a receptacle for the "breast-plate." The ephod was a sort of jerkin or waistcoat, consisting of two pieces, one to cover the chest and the other the back, joined together probably by a seam, above the shoulders, and united at the waist by a band called "the curious girdle of the ephod." This band was of one piece with the ephod, being woven on either to the front or the back part; it held the other part in place, and was passed round the body and fastened either with a clasp, or with buttons, or strings. Of gold, of blue, of purple, etc.—i.e; "of the same materials as the curtains and veil of the sanctuary, with the addition of gold." The gold was probably in the shape of gold thread, or wire of extreme tenuity, and was introduced by the needle after the fabric bad been woven, as was commonly done in Egypt. The white, blue, purple, and scarlet threads were doubtless woven into a pattern of some kind; but it is impossible to say what the pattern was. In Egypt patterns were not much affected, the dress worn being commonly white, with a stripe sometimes at the edge; but the Semitic tribes, who bordered Egypt on the East, affected gay colours and. varied designs, if we may trust the Egyptian wall-paintings. With cunning work. Literally, "work of the skilled (workman)." Some of the Hebrews had evidently carried on the trade of weaving in Egypt, and had brought their looms with them. The Egyptian looms were hand-looms, and of no great size; they admitted of easy transport.
The two shoulder-pieces thereof, Literally, "Two shoulder-pieces." There is no article, and no possessive pronoun. At the two edges thereof. Literally, "at its two ends." A union of the back and front flaps of the dress by a seam at the top of the shoulder seems to be intended. Female dresses were made in this way among the Greeks, but fastened with a brooch or buckle.
The curious girdle. Josephus says of the ephod, ζώνῃ περισφίγγεται βάμμασι διαπεποικιλμένῃ χρυσοῦ συνυφασμένου, "it is fastened with a girdle dyed of many hues, with gold interwoven in it." Hence its name, khesheb, which means properly "device" or "cunning work." Of the ephod. Rather "of its girding"—i.e. "wherewith it (the ephod) was to be girded." Shall be of the same. Compare above, Exodus 25:19. The girdle was to be "of one piece" with the ephod, woven on to it as part of it, not a separate piece attached by sewing. According to the work thereof. Rather, "of like workmanship with it."
Two onyx stones. The correctness of this rendering has been much disputed. The LXX. give σμάραγδος, "emeraid." as the Greek equivalent in the present passage, while many argue for the beryl (Winer, Rosenmuller, Bollermann), and others for the sardonyx. This last rendering has the support of Josephus and Aquila. The sardonyx is, in fact, nothing but the best kind of onyx, differing from the onyx by having three layers—black, white, and red—instead of two—black and white—only. When large, it fetches a high price, as much as a thousand pounds having been asked for one by a dealer recently. The probability is, that it is the stone here intended. It is an excellent material for engraving. With respect to the possibility of Moses having in the congregation persons who could engrave the sardonyx, we may remark that the Egyptians cut stones quite as hard, from a date long anterior to the exodus. Grave on them the names of the children of Israel. Egyptian names are frequently found engraved on rings and amulets in hard stone; these rings and amulets date from the time of the twelfth dynasty. The names here intended are evidently the Israelite tribe names, which are reckoned as twelve, the double tribe of Joseph counting as one only. (Compare Numbers 1:10; Deuteronomy 33:13-5.)
The other six names of the rest. Literally, "The remaining six names." According to their birth—i.e; in the order of seniority—or perhaps, in the order observed in Exodus 1:2, where the children of the two legitimate wives are given the precedence.
With the work of an engraver. Rather, "an artificer." The engravings of a signet. Signets in Egypt were ordinarily rings, on the bezel of which the name of the owner was inscribed. Some were of solid gold; others with cylindrical bezels of glass or hard stone. On the early use of such signet rings in Egypt see Genesis 41:42. Cylinders, strung round the wrist and engraved with a name and titles, were common in Mesopotamia from b.c. 2000. Ouches of gold. Settings in open-work or filagree seem to be intended—a kind of setting which is very common in Egyptian ornaments.
Stones of memorial unto the children of Israel. Rather "for the children of Israel"—stones, i.e. which should serve to remind God that the high priest represented the twelve tribes, officiated in their name, and pleaded on their behalf.
HOMILETICS
The glory of holy garments.
"Holy garments"—garments appropriated to the service of God in his sanctuary—will always be "glorious," however simple they are:—
1. As the dress of office for those whose office is of an exalted and glorious character, who are "ambassadors for God," and "stewards of his mysteries."
2. As associated with rites, which show forth, and help forward, the glorious work of redemption: and
3. As typical of the glorious robes which will be worn by the saints in heaven. The garments assigned by the will of God to the Levitical priesthood were, further, glorious in themselves, i.e; splendid, magnificent, of rich and beautiful materials. They thus harmonised with the richness and magnificence of the tabernacle, and afterwards of the temple, and taught the people, by the eye, that whatever is rich and rare should be devoted to the service of God. But the highest glory of holy garments is to be found in those "robes of righteousness," which the set apparel of priests is intended to suggest and signify (Psalms 132:9; Isaiah 61:10). The white linen of priestly robes tells of purity and innocence—gold and jewels, of precious gifts and graces—azure, the hue of heaven, speaks of heavenly thoughts and aspirations—the scarlet and the purple are signs of the martyr spirit, which is willing to" resist unto blood" (Hebrews 12:4). If the priest or the Levite have no other adorning but that of the outward apparel, if they are not "clothed with the garments of salvation" (Isaiah 1:1-23.s.c.), and robed with righteousness, "holy garments'' will little avail either themselves, or those to whom they minister. The "marriage garment" required of each Christian in Holy Scripture is purity of life and conduct; and certainly without this, "holy garments" are vain, and lose both their "glory" and their "beauty."
The symbolism of the ephod and its onyx stones.
The ephod was, par excellence, the priestly garment. When idolatrous rites grew up in Palestine, which sheltered themselves under the pretence of being modifications, or adaptations, of the Sinaitic religion, an ephod was always retained, and made a prominent feature in the new form of worship (Jud. Exodus 8:27; Exodus 17:5; Exodus 18:14; etc.). The ephod came to be worn by all Israelitish priests (1 Samuel 22:18; Hosea 3:4), and even by laymen when engaged in sacred functions (2 Samuel 6:14; 1 Chronicles 15:27). Its materials and workmanship united it pointedly with the tabernacle (Exodus 26:1), and especially with the holy of holies (Exo 26:1-37 :51). It may be considered—
I. AS TYPIFYING THE UNITY OF THE CHURCH. The shoulder pieces of the ephod were to be "joined together" (Exodus 27:7). The "curious girdle" was to be of one piece with it (Exodus 27:8). Though formed of various parts, it was to be one single indivisible garment, united both above and below, and always worn in its entirety. The seamless robe of our Blessed Saviour is generally allowed to prefigure his one Church. The ephod as worn, was, perhaps, not seamless; but still it was "woven of one piece," and so far resembled the Lord's garment.
II. AS REPRESENTING THE VARIETY OF GIFTS AND GRACES WITHIN THE CHURCH. The blue, and purple, and scarlet, and fine linen, and gold, and gems of the ephod gave it a variety and a beauty which made it the most glorious of all the priestly vestments. Variety has a charm of its own, and is a mark of the Church, in which there is such vast "diversity of gifts," though there is but one spirit. Gold is especially appropriate for the dignity of those whom God has made "both priests and kings." "The king's daughter is all glorious within; her clothing is of wrought gold" (Psalms 45:13). Purple, too, is an imperial colour, and suits those who shall "reign with Christ for ever" (Revelation 22:5).
III. AS CONSTITUTING, WHEN WORN BY THE HIGH-PRIEST, A PRESENTATION OF THE CHURCH TO GOD IN PERFECT BEAUTY. The onyx, or sardonyx stones, with the twelve names engraved upon them, completed the representative character of the ephod, and showed clearly that the high priest, when, thus attired, he entered the sanctuary, presented before God the Church whereof he was the head, as freed from sin by the expiation which he had made at the altar before entering, and made meet for the presence of the Most High. And this presentation was, we are distinctly told (Hebrews 9:9-58; Hebrews 10:19-58), a type or figure of that far more precious one, which Christ is ever making before his Father's throne in heaven, where he presents to him his Church, "a glorious Church, not having spot, or wrinkle, or any such thing, but holy and without blemish" (Ephesians 5:27), washed in his blood, redeemed by his death, sanctified by his in-dwelling. Christ can and will purge his elect from all sin (1 John 1:7); Christ can and will present them pure before God. He has his "sealed" ones of all the twelve tribes (Revelation 7:4-66); and, besides these, he has others who are equally his—"a great multitude which no man could number, of all nations, and kindreds, and peoples, and tongues" (Revelation 7:9) who "have washed their robes and made them white in the blood of the Lamb" (Revelation 7:14), and whom he will "present faultless" to his Father.
HOMILIES BY D. YOUNG
The priests' garments.
I. OBSERVE HOW THE INDIVIDUAL IS HERE SUBORDINATED TO THE OFFICE. Jehovah tells Moses here, amid the solemnities of the mount, that his brother Aaron and Aaron's sons are to be taken for service in the priest's office; but no word is said concerning the characters of any of these men, not even Aaron himself. There is a demand that those who made the priestly garments should be wise-hearted, men with a spirit of wisdom which Jehovah himself would put into them; but nothing is said as to Aaron himself being wise-hearted. Nor is there any indication given beforehand of any personal fitness that he had for the office. We gather much as to the way in which God had been training Moses; but Aaron so far as we can see, seems to have been led by a way that he knew not. All the commandment to Moses is, "take to thee Aaron thy brother." He is indicated by a natural relation, and not by anything that suggests spiritual fitness. It is interesting to compare the utter absence of any reference here to personal character with the minute details of what constitutes fitness for bishop and deacon, as we find these details in the epistles to Timothy and Titus. In the old dispensation where there was but the shadow of good things to come, the trappings of the official and the ceremonies of the office were of more importance than the character of any individual holder. The purpose of Jehovah was best served, in proportion as the people, beholding Aaron, forgot that it was Aaron, and were chiefly impressed by the fact that they were looking on the appointed priest of the Most High.
II. OBSERVE WHAT WAS AIMED AT IN THE CONSTRUCTION OF THE PRIESTLY GARMENTS. They were to be for glory and for beauty. Not only different from the garments of the common people, but much more splendid. Gold was worked into the very substance of these garments; precious stones glittered upon them; and everything was done to make them beautiful and impressive. Nor was the splendour of these garments for a mere occasional revelation. Though not worn constantly, yet they had to be assumed for some part of every day; and thus all eyes were continually directed to symbols of the glory, beauty, and perfection which God was aiming to produce in the character of his people. There was as yet no finding of these things in human nature. The gold of human nature could not yet be purified from its debasing dross; but here for a symbol of the refined and perfected man, was gold, pure and bright, we may imagine, as ever came out of the furnace; and here were these precious stones, inestimably more precious since the tribal names were graven on them, and with the preciousness crowned when they took their place on the shoulders and breasts of the priest. Thus, whenever these stones flashed in the light, they spoke forth afresh the great truth, that this priest so gloriously attired, was the representative of the people before God; not a representative whom they had elected for themselves, and who would therefore go to God on a peradventure, but one who, because God himself had chosen him, could not fail to be acceptable. The principle underlying the direction to make these splendid garments is that which underlies the use of all trappings by government and authority. The outward shows of kingly state, the crown, the sceptre, the throne, the royal robes—these may not be impressive now as once they were; but they have been very serviceable once, and may still serve an important purpose, even though it be not easily perceived. It might make a difference in the administration of justice, if the garb of those who are the chief administrators were to differ nothing in public from what it is in private.
III. OBSERVE THAT TO SHOW FURTHER THE IMPORTANCE ATTACHED TO THESE GARMENTS, GOD HIMSELF PROVIDED SKILL FOR THE MAKING OF THEM. Much skill might be needed, far more than could be guessed by the observer, to make these garments graceful and impressive. What was all the richness of the material unless there was also dextrous, tasteful, and sympathetic workmanship? The gold, and the blue, and the purple, and all the rest of the promising materials would have availed nothing in some hands to avert a clumsy and cumbrous result. The people provided all they could, and it was a great deal; but God had to provide the craftsmen in order to make full use of the people's gift.—Y.
HOMILIES BY G. A. GOODHART
Who shall ascend into the hill of the Lord?
The tabernacle (cf. outline on Exodus 26:30) shows through what steps a man must pass who would approach God. The high priest shows what the man must be like who would attempt to take those steps. The dress of the high priest is usually said to have consisted of eight pieces, viz.: breast-plate, ephod with its girdle, robe of the ephod, mitre, gold plate or holy crown, broidered robe, drawers, girdle. Such a dress is meant to be characteristic, to shadow forth what ought to be the character of the man who wears it. As the high priest represents the people in their relation to God, the character required in him must be the character required in all would-be worshippers. Take a few points:—
I. THE WORSHIPPER MUST BE IN HARMONY WITH HIS SURROUNDINGS. The colours and materials of the garments are the same as those of the tabernacle with its veil and entrance curtain—gold, blue, purple, scarlet, fine linen. So, too, the character of the worshipper must match with the character of the sanctuary. What can a man do in heaven if he be not heavenly-minded? Every one, in the end, like Judas, must go to his own place; the character of the individual must decide the character of his surroundings (cf. Matthew 22:11-40).
II. HE MUST BE CAPABLE OF REFLECTING THE LIGHT AMID WHICH HE WALKS AND THE GLORY WHICH HE IS APPROACHING. The breast-plate is, amongst the garments of the high priest, what the mercy seat is amongst the furniture of the sanctuary. In some sort, also, the two are related; the mercy seat is the throne of glory, the resting-place of the shechinah, whilst the breast-plate reflects the same glory, and glorifies the wearer by reflecting it.
1. Man is glorified by reflecting the glory of God. The more he can reflect, the more manifold the ways in which he can reflect it, the more perfect is the glory which is revealed on him. We may note, however, that the high priest representing the nation, the breast-plate which he wears suggests rather the national than the individual reflecting power. The one grows out of the other, but amongst individuals some may reflect as the sardius, some as the topaz, etc. The great thing is that they do reflect, though each may reflect differently to others. Remember, too, that the glory of each helps to make and to intensify the glory of the whole.
2. The reflector is the breastplate. The breast-plate covers and symbolises the heart or the affections. "God is love," and the glory of God is the glory of love made manifest. Only love can reflect love; the loving heart is the enlightened and the enlightening heart.
III. PROGRESS MUST NOT BE SILENT BUT MUSICAL. The robe of the ephod with its border of embroidered pomegranates, blue, red, and crimson; bells of gold alternating with the pomegranates. The music of the priest's movement is associated with fruitfulness; look whence the sound comes and you see the varicoloured pomegranates. So, too, the melody of a holy life rings out from amongst good deeds; deeds which like the varicoloured pomegranates are all one fruit, "the fruit of the Spirit" (cf. Galatians 5:22). Such fruit advertises to his fellows a man's progress along the way of holiness (cf. Ecclesiasticus 45:9, "a memorial to the children of his people"); yet specially is it required by God for his own pleasure and satisfaction (cf. Exodus 28:35): whether men hear or no, the golden bells must not be silent.
IV. THE WORSHIPPER MUST BE HELMETED AND CROWNED WITH HOLINESS. (Cf. Exodus 28:36.) The golden plate with its inscription.
1. Generally, it may be said, that they who approach a holy place must approach it as a holy people. We have safeguards against unseemliness and impurity (Exodus 28:42).
2. Specially does the head, associated with the intellect, need consecration. Unless the head be protected the heart must soon cease to reflect. He who lays aside the helmet of holiness cannot retain the breast-plate of glory.
Conclusion.—We want to draw nigh to God. The tabernacle shows us by what successive stages we must approach him; the high priest shows us how in character and conduct we must be prepared for those successive stages. As we should put it now-a-days,—to get to heaven a man must be like Christ; the journey thither can only be achieved by those who are in communion with the great High Priest. In and through him we may draw nigh; growing daily more heavenly-minded, and therefore more fit for heaven; reflecting more and more of the light and glory which shines out upon us; making life musical with the melody of good works, a sweet sound in God's ears and a sign to direct men's attention God-wards; consecrated wholly to God's service, hallowed now by outward dedication; at length like the great High Priest himself, to be not merely hallowed but altogether holy.—G.
HOMILIES BY J. ORR
Exo 27:1 -43
The priests and their garments.
From instructions about inanimate things, we come now to persons. Aaron and his four sons were to be set apart for the office of the priesthood, and garments were to be made for them, "for glory and for beauty." Aaron was to be high priest (" the priest who is higher than his brethren, upon whose head the anointing oil was poured," Le Exodus 21:16); his sons were to be ordinary priests. The high priest was a very especial type of Christ.
I. THE INSTITUTION OF THE PRIESTHOOD (Exodus 27:1). Hitherto there had been no distinct class invested with the office of the priesthood. The need for a separate priesthood arose with the giving of the law, with the entrance of Israel into covenant relationship with God, and with the founding of a sanctuary.
1. With the giving of the law. A distinct revelation had been made of God's holiness. But God's holiness had as its correlative the unholiness of the people. By the law came the knowledge of sin. A priesthood, specially sanctified to God's service, became necessary to mediate between an unholy people and a holy God.
2. With the establishment of a covenant relationship between Israel and Jehovah. In virtue of the covenant, Israel became to God "a kingdom of priests and an holy nation" (Exodus 19:5). It was this priestly calling of the nation which found official expression in the priesthood of the house of Aaron. The priests were "vicars," in the sense of the following passage—"A truly vicarious act does not supersede the principal's duty of performance, but rather implies and acknowledges it …. In the old monastic times, when the revenues of a cathedral or cure fell to the lot of a monastery, it became the duty of that monastery to perform the religious services of the cure. But inasmuch as the monastery was a corporate body, they appointed one of their number, whom they denominated their vicar, to discharge those duties for them. His service did not supersede theirs, but was a perpetual and standing acknowledgment that they, as a whole and individually, were under the obligation to perform it". That is to say, the priests stood in a representative relation to the body of the people. They acted in the name of the community.
3. With the founding of a sanctuary. "The groundwork of this new form of religion stood in the erection of the tabernacle, which God chose for his peculiar dwelling-place, and through which he meant to keep up a close and lively intercourse with his people. But this intercourse would inevitably have grown on their part into too great familiarity, and would thus have failed to produce proper and salutary impressions upon the minds of the worshippers, unless something of a counteracting tendency had been introduced, fitted to beget feelings of profound and reverential awe toward the God who condescended to come so near to them. This could no otherwise be effectually done than by the institution of a separate priesthood, whose prerogative alone it should be to enter within the sacred precincts of God's house, and perform the ministrations of his worship" (Fairbairn). The Aaronic priesthood had thus a twofold function to discharge in relation to the people.
1. Representative. It represented the nation in its priestly standing and vocation. It performed sacerdotal acts in the name of the tribes. The representative character culminated in the person of the high priest.
2. Mediatory. The priesthood mediated between the people and Jehovah. It was the link of communion between the holy and the unholy. Gifts and. offerings, which otherwise, on account of the unholiness of the people, would not have been accepted, were accepted at the hands of the priests. The high priest transacted with God on behalf of his constituents as well as in their name. It pertained to him, and to the other priests, "to make reconciliation for the sins of the people" (Hebrews 2:17). The priesthood, and especially the high priest, thus typifies Christ—
(1) in his Divine appointment to his office (Hebrews 5:5, Hebrews 5:6);
(2) in his personal and official holiness (Hebrews 4:15; Hebrews 7:26);
(3) in his representative relations to his people (Hebrews 6:20);
(4) in his work of mediation and intercession (Hebrews 9:11, Hebrews 9:12, Hebrews 9:24);
(5) in his heavenly glory (Hebrews 2:9).
Note, however, the following point of difference (one among many) between the high priest and Christ. The Jewish high priest embodied priestly rights already existing in the nation. Believers, on the contrary, derive their priestly rights from Christ. They are admitted to a share in his priestly standing. Their priesthood, unlike that of the old covenant, is purely spiritual. It includes privileges formerly possessed only by the official classes, e.g; the right of direct access to God (Ephesians 2:18; Ephesians 3:12; Hebrews 10:19).
II. THE PRIESTLY GARMENTS (Exo 27:2 -43). Having chosen his priests, God next proceeds to clothe them. As the office was of his appointment, so must the garments be which are to be the insignia of it. Nothing is left to individual taste. The articles of attire; their shape, material, co]our, workmanship; the manner of their ornamentation; everything is fixed after a Divine pattern. The garments are to be "for glory and for beauty" (Exodus 27:2, 40), indicative of the official dignity, of the sacred character, and of the honourable prerogatives of the wearers of them. Men are even to be inspired with "the spirit of wisdom" (Exodus 27:3), for the purpose of making them, so entirely are they to be garments of Divine origin. Look
(1) at what these garments were, and
(2) at the functions and privileges of the priesthood as shadowed forth in them.
1. The parts of the priestly dress. The dress of the ordinary priests, with the exception of the girdle of needlework (cf. Exodus 39:29), was to be of fine white linen. It consisted of an embroidered coat, a cap, and plain white linen drawers. The high priest's garments were of a much richer order. They embraced
(1) the ephod, with its curious girdle (Exodus 27:6-2).
(2) The breast-plate, in which were to be placed "the Urim and Thummim" (Exo 27:15 -31).
(3) The robe of the ephod, "all of blue," and embroidered along the hem with pomegranates. Alternating with the pomegranates were to be little golden bells, which should give a sound when the priest went into the holy place, and when he came out (verses 31-36).
(4) The mitre, on which was to be a plate of gold, fastened with blue lace, and engraved with the words—"Holiness to the Lord" (verses 36-39).
(5) A broidered coat, girdle, and drawers, similar to those of the ordinary priests (verse 39).
2. The symbolism of the dress. The blue of the robe of the ephod denoted the heavenly origin of the priest's office; the shining whiteness of the ordinary garments, the purity required in those who served before Jehovah; the gold, the diversified colours, the rich embroidery and gems, in the other articles of attire, the exalted honour of those whom Jehovah had chosen, and caused to approach to him, that they might dwell in his courts (Psalms 65:4). More specifically, the garments bore testimony
(1) to the fundamental requirement of holiness in the priesthood. This requirement found its most distinct expression in the engraved plate on the high priest's mitre. Holiness was to be the characteristic of the people as a whole. Most of all was it required in those who stood in so peculiarly near a relation to Jehovah, and on whom it devolved to make atonement for the others. The requirement is perfectly fulfilled in Christ, whose people, in turn, are called to holy living.
(2) To the representative character of the priesthood. This was beautifully imaged by the fact that, both on his shoulders and on his breast, the high priest bore precious stones engraved with the names of the twelve tribes of Israel (Exodus 27:9-2; 17-23). Another indication of this representative character is found in the order to place bells upon the hem of the robe of the ephod, that the people might hear the sound of his movements as he went in and out of the holy place (verse 35). Conscious that he was transacting in God's presence in their name, they were to follow him with their thoughts and prayers in the different parts of his sacerdotal task. It was, however, the wearing of "the breast-plate of judgment" (verse 29), which most specially declared that the high priest appeared before God as the people's representative. His function, as clothed with the breast-plate, was to sustain the "right" of the children of Israel before Jehovah (verse 30). The "right" included whatever claims were given them on the justice and mercy of Jehovah by the stipulations of the covenant, it was a "right" derived, not from unfailing obedience to the law, but from Jehovah's goodness. It was connected with atonement. Our "right," in like manner, is embodied in Christ, who bears us on his heart continually in presence of his Father.
(3) To the priestly function of mediation. The onyx stones on the shoulders of the high priest, each having engraved on it six of the names of the tribes of Israel (Exodus 27:12), indicated that on him rested the burden or responsibility of the entire congregation. A more distinct expression of this idea is given in verse 38, in connection with the gold plate of the mitre, engraved with HOLINESS TO THE LORD—"It shall be upon Aaron's forehead, that Aaron. may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord." A shadow of the higher mediation. Our persons, gifts, and works find acceptance only in Christ.
(4) To the need of sympathy in the priest, as a qualification for his office. The high priest was to bear the names of the children of Israel upon his heart, graven on the stones of the breast-plate (verse 23). Christ has perfect sympathy (Hebrews 2:14-58; Hebrews 4:14 Hebrews 4:16). The people also, as is hinted in verse 35, were to have sympathy with their priest.
(5) To the function of the priest, as revealer of God's will (verse 30). Urim and Thummim—whatever these were—are now superseded by the external word, and the inward illumination of Christ's Spirit. Christ gives forth unerring revelations of the will of the Father. "Lights and perfections" is not too high a name to bestow upon the Scriptures (Psalms 19:7-19; 2 Timothy 3:15, 2 Timothy 3:16).—J.O.