EXPOSITION
THE APPAREL OF THE ORDINARY PRIESTS. The chapter concludes with brief directions concerning the official attire of the ordinary priests. This was to consist of linen drawers like those of the high priest; of a tunic, also of linen (Exodus 39:27), shaped like his, but not diapered; of a linen girdle, the exact character of which is not stated; and of a close-fitting cap. The entire dress, with perhaps the exception of the girdle, was white. The linen drawers were regarded as of primary necessity, and the priest who did not wear them was threatened with death.
For Aaron's sons. His actual sons at this time—his descendants afterwards, to whom the priesthood was rigidly confined. Thou shalt make coats. The verb is different from that used in Exodus 28:39, and seems to imply that the priests' tunics were not to be patterned. Girdles. It has generally been supposed that these were of the same material and workmanship as the high priest's; but this is nowhere stated. In Exodus 39:29, the high priest's girdle alone is spoken of. Bonnets. Certainly not "bonnets "in the modern sense. Plain, close-fitting caps, shaped like a cup, or rather basin, seem to be meant. Such caps were often worn in Egypt, but not by the priests. For glory and for beauty. See above, Exodus 39:2. It is very noticeable, that the extremely simple attire of the ordinary priests—a dress of pure white, without anything ornamental about it, unless it were the girdle—is still regarded as sufficient "for glory and for beauty." White robes have certainly a vast amount of scriptural testimony in their favour.
Thou shalt put them upon Aaron thy brother, etc. These words serve to connect the present chapter with the following one. They contain the first intimation that Moses is not only to cause the holy garments to be made, but to invest the priests in them, and further to consecrate both Aaron and his sons by anointing. On this point, see the comment on Exodus 29:7-2.
Linen breeches. Rather, "linen drawers" (Kalisch), such as we see worn by the Egyptians generally, reaching from the waist to a little above the knee. This also was of linen (Herod. 2.83). Unto the thighs—i.e; to the bottom of the thighs where they adjoin on the knee.
When they go into the tabernacle of the congregation. Literally," when they go into the tent of meeting—i.e; the place where God and the high priest were to meet. The holy place. The "holy place" seems in this passage to include the court of the tabernacle, wherein the altar was situated. That they bear not iniquity. To "bear iniquity" is to incur guilt, or have sin imputed to one. If even through forgetfulness a priest entered the sanctuary without this necessary article of clothing, and so risked an unseemly, exposure of his person, he was to be accounted guilty, and punished by death. This was to be a "statute for ever," and to apply both to the high priest and the ordinary priests. Compare Exodus 20:26.
HOMILETICS
The priests' attire.
The dress of the ordinary priests teaches us—
I. THAT NOT ONLY THE CHIEF, BUT THE SUBORDINATE, MINISTERS OF THE SANCTUARY MUST BE CLAD IN HOLINESS. The priests' garments are called "holy," no less than the high priest's (Exodus 28:4). They are almost entirely of fine white linen. The linen drawers denote the need of holiness with respect to sins of the flesh. The linen cap implies purity of thought and imagination. The linen tunic is symbolical of the complete sanctification in which the whole man should be wrapped. The girdle, also of linen, marks the need of purity in respect of all the active part of life. In every one of these respects the ordinary priests were on a par with the high priest. The same holiness was required of both.
II. THAT IN EXTREME SIMPLICITY THERE MAY BE A HIGH DEGREE OF BEAUTY. The priests' garments were, like the high priest's (Exodus 28:2), "for glory and for beauty" (Exodus 28:40). And, being designed by God for those ends, they doubtless attained them. Yet, unless the girdle was an exception, they were all white. So, when Jesus was transfigured, "his raiment became shining, exceeding white as snow; so as no fuller on earth can white them" (Mark 9:3). There is a wondrous beauty in pure, spotless, snow-white raiment. Still more is there beauty in the simplicity of a spotless life. A pure mind—a pure heart—pure conduct—simple, uniform performance of every-day duty—what is more lovely, more glorious? To such the Divine Bridegroom will address the words—"Thou art all fair, my love; there is no spot in thee" (So Exodus 4:7).