You shall make holy garments for Aaron your brother, for glory and for beauty. You shall speak to all who are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister to me in the priest’s office. These are the garments which they shall make: a breastplate, an ephod, a robe, a fitted tunic, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons, that he may minister to me in the priest’s office. They shall use the gold, and the blue, and the purple, and the scarlet, and the fine linen.
“They shall make the ephod of gold, blue, purple, scarlet, and fine twined linen, the work of the skillful workman. It shall have two shoulder straps joined to the two ends of it, that it may be joined together. The skillfully woven band, which is on it, shall be like its work and of the same piece; of gold, blue, purple, scarlet, and fine twined linen. You shall take two onyx stones, and engrave on them the names of the children of Israel. Six of their names on the one stone, and the names of the six that remain on the other stone, in the order of their birth. With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones, according to the names of the children of Israel. You shall make them to be enclosed in settings of gold. You shall put the two stones on the shoulder straps of the ephod, to be stones of memorial for the children of Israel. Aaron shall bear their names before Yahweh on his two shoulders for a memorial. You shall make settings of gold, and two chains of pure gold; you shall make them like cords of braided work. You shall put the braided chains on the settings.
“You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it. It shall be square and folded double; a span shall be its length, and a span its width. You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row; and the second row a turquoise, a sapphire, and an emerald; and the third row a jacinth, an agate, and an amethyst; and the fourth row a chrysolite, an onyx, and a jasper. They shall be enclosed in gold in their settings. The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes. You shall make on the breastplate chains like cords, of braided work of pure gold. You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. You shall put the two braided chains of gold in the two rings at the ends of the breastplate. The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart. You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward. You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod. They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod. Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually. You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
“You shall make the robe of the ephod all of blue. It shall have a hole for the head in the middle of it. It shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn. On its hem you shall make pomegranates of blue, and of purple, and of scarlet, all around its hem; with bells of gold between and around them: a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. It shall be on Aaron to minister: and its sound shall be heard when he goes in to the holy place before Yahweh, and when he comes out, that he not die.
“You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, ‘HOLY TO YAHWEH.’ You shall put it on a lace of blue, and it shall be on the sash. It shall be on the front of the sash. It shall be on Aaron’s forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall make holy in all their holy gifts; and it shall be always on his forehead, that they may be accepted before Yahweh. You shall weave the tunic with fine linen. You shall make a turban of fine linen. You shall make a sash, the work of the embroiderer.
“You shall make tunics for Aaron’s sons. You shall make sashes for them. You shall make headbands for them, for glory and for beauty. You shall put them on Aaron your brother, and on his sons with him, and shall anoint them, and consecrate them, and sanctify them, that they may minister to me in the priest’s office. You shall make them linen pants to cover their naked flesh. They shall reach from the waist even to the thighs. They shall be on Aaron and on his sons, when they go in to the Tent of Meeting, or when they come near to the altar to minister in the holy place, that they don’t bear iniquity, and die. This shall be a statute forever to him and to his offspring after him.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 8, 10, 12, 14, 15, 16, 17, 18, 20, 23, 26, 29, 30, 36, 38, 41, 43 Whereby his office may be known to be glorious…
Whereby his office may be known to be glorious and excellent.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2, 3, 4, 5, 6, 9, 12, 14, 15, 17, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 43 Exo 28:2 And thou shalt make holy garments for…
Exo 28:2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty.
Ver. 2. For glory and for beauty.] Prodit Aaron a capite ad calcem, os humerosque Deo similis. The high priest was gloriously apparelled, to strike a religious reverence into the eyes and hearts of the beholders, and to set forth the beauty and bravery of Christ and his Church.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17, 21, 22, 25, 26, 27, 29, 30, 31, 33, 35, 36, 37, 38, 39, 40, 41, 42 Garments to be used only in holy ministrations,
Garments to be used only in holy ministrations,
for glory and for beauty, i.e. such as are glorious and beautiful; partly to mind the people of the dignity and excellency of their office and employment; and principally to represent the glorious robes wherewith Christ is both clothed himself, and clotheth all his people, who are made priests unto God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv6, 15, 31, 40 Directions are here given concerning the ephod, which was…
Directions are here given concerning the ephod, which was the outmost garment of the high priest. Linen ephods were worn by the inferior priests, Sa1 22:18. Samuel wore one when he was a child (Sa1 2:18), and David when he danced before the ark (Sa2 6:14); but this which the high priest only wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same stuff (Exo 28:6-8); the shoulder-pieces were buttoned together with two precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel, Exo 28:9-12. In allusion to this, 1. Christ our high priest appeared to John girt about the breast with a golden girdle, such as was the curious girdle of the ephod, Rev 1:13. Righteousness is the girdle of his loins (Isa 11:6), and should be of ours, Eph 6:14. He is girt with strength for the work of our salvation, and is ready for it. 2. The government is said to be upon his shoulders (Isa 9:6), as Aaron had the names of all Israel upon his shoulders in precious stone. He presents to himself and to his Father a glorious church, Eph 5:27. He has power to support them, interest to recommend them, and it is in him that they are remembered with honour and favour. He bears them before the Lord for a memorial (Exo 28:12), in token of his appearing before God as the representative of all Israel and an advocate for them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–42 And thou shalt make holy garments for Aaron thy…
And thou shalt make holy garments for Aaron thy brother,.... Called so, because in these he was to minister in the holy place, and perform holy service; and because typical of the holy human nature of Christ our great High Priest, and of his spotless righteousness, and of the garments of sanctification, both outward and inward, that all believers in him, who are made priests unto God, are arrayed with: Aaron and his sons being appointed priests, their garments are first described before their work and even before their consecration to their office; and there were some peculiar to Aaron, or the high priest, and different from those of his sons, or the common priests; and which are first treated of, as the breastplate, the robe of ephod, and the plate of gold; besides these, there were four more, common to all the priests, as the coat, the breeches, the girdle, and bonnet. Now whereas some of the Heathen priests performed their office, and offered their sacrifices, naked, which was very shameful and abominable, as Braunius (o) from various authors has shown, though this was not done by them all: in opposition to such a filthy practice, and to show his detestation of it, the Lord orders his priests to be clothed, and that in a very splendid manner, with garments
for glory and beauty; that is, with glorious and beautiful ones, and which would make his priests look so: and this was done, partly to point out the dignity of their office to themselves, that they might take care to behave suitable to it, and keep up the honour and credit of it; and partly to make them respectable unto men, and be honoured by them, none being clothed as they were, as Aben Ezra observes; but chiefly because they were typical of the glory and beauty of Christ's human nature, which was as a garment put on, and put off, and on again, and in which he officiated as a priest, and still does; and which is now very glorious, and in which he is fairer than any of the children of men; and of the garments of salvation, and robe of righteousness, in which all his people, his priests, appear exceeding glorious and beautiful, even in a perfection of beauty.
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(o) De Vestitu Sacerdot. Heb. l. 1. c. 1. sect. 5. p. 11.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 6, 11, 15, 30, 31, 32, 33, 36, 38, 39, 43 The priests garments were made for glory and beauty…
The priests garments were made for glory and beauty - Some of the richest materials were to be provided, and the belt artists employed in making them, whose skill God, by a special gift, would improve to a very high degree. Eminency, even in common arts, is a gift of God; it comes from him, and, ought to be used for him. The garments appointed were, (1.) Four, which both the high-priest and the inferior priests wore, viz. The linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet; that which the high-priest wore is called a mitre. (2.) Four more which were peculiar to the high-priest, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe, and the golden plate on his forehead. These glorious garments, were appointed,
1. That the priests themselves might be minded of the dignity of their office.
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2. That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur.
3. That the priests might be types of Christ, and of all Christians who have the beauty of holiness put upon them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 8, 9, 11, 12, 13, 15, 16, 17, 30, 31, 35, 36, 38, 40, 42 Verse 2. For glory and for beauty.] Four articles…
Verse 2. For glory and for beauty.] Four articles of dress were prescribed for the priests in ordinary, and four more for the high-priest. Those for the priests in general were a coat, drawers, a girdle, and a bonnet. Besides these the high-priest had a robe, an ephod, a breastplate, and a plate or diadem of gold on his forehead. The garments, says the sacred historian, were for honour and for beauty. They were emblematical of the office in which they ministered.
1. It was honourable. They were the ministers of the Most High, and employed by him in transacting the most important concerns between God and his people, concerns in which all the attributes of the Divine Being were interested, as well as those which referred to the present and eternal happiness of his creatures.
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2. They were for beauty. They were emblematical of that holiness and purity which ever characterize the Divine nature and the worship which is worthy of him, and which are essentially necessary to all those who wish to serve him in the beauty of holiness here below, and without which none can ever see his face in the realms of glory. Should not the garments of all those who minister in holy things still be emblematical of the things in which they minister? Should they not be for glory and beauty, expressive of the dignity of the Gospel ministry, and that beauty of holiness without which none can see the Lord? As the high-priest's vestments, under the law, were emblematical of what was to come, should not the vestments of the ministers of the Gospel bear some resemblance of what is come? Is then the dismal black, now worn by almost all kinds of priests and ministers, for glory and for beauty? Is it emblematical of any thing that is good, glorious, or excellent? How unbecoming the glad tidings announced by Christian ministers is a colour emblematical of nothing but mourning and wo, sin, desolation, and death! How inconsistent the habit and office of these men! Should it be said, "These are only shadows, and are useless because the substance is come." I ask, Why then is black almost universally worn? why is a particular colour preferred, if there be no signification in any? Is there not a danger that in our zeal against shadows, we shall destroy or essentially change the substance itself? Would not the same sort of argumentation exclude water in baptism, and bread and wine in the sacrament of the Lord's Supper? The white surplice in the service of the Church is almost the only thing that remains of those ancient and becoming vestments, which God commanded to be made for glory and beauty. Clothing, emblematical of office, is of more consequence than is generally imagined. Were the great officers of the crown, and the great officers of justice, to clothe themselves like the common people when they appear in their public capacity, both their persons and their decisions would be soon held in little estimation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 6, 11, 15, 30, 31, 32, 36, 38, 39, 41, 43 Exo 28:2. The priests’ garments were made for glory…
Exo 28:2. The priests’ garments were made for glory and beauty — Some of the richest materials were to be provided, and the best artists employed in making them, whose skill God, by a special gift, would improve to a very high degree. Eminence, even in common arts, is a gift of God; it comes from him, and ought to be used for him. The garments appointed were, 1st, Four, which both the high-priest and the inferior priest wore, namely, the linen breeches, the linen coat, the linen girdle, which fastened it to them, and the bonnet: that which the high-priest wore was called a mitre. 2d, Four more, which were peculiar to the high-priest, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe, and the golden plate on his forehead. These glorious garments were appointed, 1st, That the priests themselves might be reminded of the dignity of their office. 2d, That the people might thereby be possessed with a holy reverence for that God whose ministers appeared in such grandeur.
3d, That the priests might be types of Christ, and of all Christians who have the beauty of holiness put upon them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 28, 30, 33, 35, 36, 38, 40, 41, 42 And beauty, that all may be filled with awe,…
And beauty, that all may be filled with awe, and adore the majesty of God. (Calmet) --- Our priestly vestments, which are objects of derision to the ignorant, are made so rich and beautiful for the same purpose. They have the sanction of God, by a parity of reason; and the authority of his church. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 6, 15, 30, 31, 34, 36, 37, 39, 40, 42 holy garments--No inherent holiness belonged either to the material…
holy garments--No inherent holiness belonged either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Eze 44:19).
for glory and for beauty--It was a grand and sumptuous attire. In material, elaborate embroidery, and color, it had an imposing splendor. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests' garments should be of such superb and dazzling appearance, that the people might be inspired with a due respect for the ministers as well as the rites of religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 13, 15, 16, 17, 21, 22, 29, 30, 31, 36, 39, 40, 41, 42 2. Holy garments… for glory and for beauty —…
2. Holy garments… for glory and for beauty — As the entire sanctuary service constituted a system of object teaching to impress lessons of God’s truth and holiness and his relations to his people, it was eminently proper that the vestments of the ministers of the sanctuary should have noticeable harmony with the holy and beautiful places and services. Hence, the figures of clean robes and beautiful attire to signify the righteousness of the saints.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 25, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43 2. for glory and for beauty] or, and for…
2. for glory and for beauty] or, and for decoration (so v. 40),—for a distinctive decorated dress.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 20, 21, 22, 23, 26, 27, 29, 30, 31, 32, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43 (2) Holy garments.—Though holiness is, strictly speaking, a personal…
(2) Holy garments.—Though holiness is, strictly speaking, a personal quality, yet all nations have felt it right to regard as “holy,” in a certain modified sense, all those material objects which are connected with religion and employed in the worship of God. Hence we hear, both in Scripture and elsewhere, of “holy places,” “holy vessels,” “holy books,” “holy garments.” These last are required especially for the ministrants in holy places, who need to be marked out by some evident signs from the body of the worshippers. In Egypt the ministering priests in temples always wore peculiar dresses; and probably there was no nation in the time of Moses which, if it possessed a class of priests, did not distinguish them by some special costume, at any rate when they were officiating. The natural instinct which thus exhibited itself, received Divine sanction by the communications which were made to Moses in Sinai, whereby special dresses were appointed both for the high priest and for the ordinary priests.
For glory and for beauty.—These words have great force. God would have His priests richly, as well as decently, apparelled, for two objects—(1) For glory—to glorify them—to give them an exalted position in the eyes of the nation, to cause them to be respected, and their office to be highly regarded; (2) for beauty—to make the worship of the sanctuary more beautiful than it would otherwise have been, to establish a harmony between the richly-adorned tabernacle and those who ministered in it; to give to the service of the sanctuary the highest artistic, as well as the highest spiritual, perfection. The relation of art to religion is a subject on which volumes have been written, and which cannot be discussed here; but God’s regard for “beauty” is here brought prominently before us, and no honest exegesis can ignore the pregnant fact that when God was pleased to give directions for His worship upon earth, they were made subservient, not only to utility and convenience, but to beauty. Beauty, it would seem, is not a thing despised by the Creator of the universe.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 27, 29, 30, 31, 32, 33, 34, 36, 37, 38, 39, 40, 41, 42, 43 Holy garments have provoked an extreme aversion and an…
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 solemn actions of royalty and justice their suitable ornaments are a beauty. Are they in religion only a stain?" (See Eccl. Pol. 5:29, The garments ordered to be made for Aaron and his sons (ver. 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 tomake 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.
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2. "For beauty." As fit and comely in themselves suitable to thefunctions 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". (Psa_29:2 Psa_96:9; 1Ch_16:29) He ordains for his priests rich and splendid dresses "for glory and for beauty."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 6, 15, 29, 30, 31, 36, 39 Holy garments for Aaron.
Exo_28:2
Holy garments for Aaron.
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The vestments of our High Priest
The vestments appointed by God for the high priest when he went into the holy place were, besides those which he wore in common with the other priests, four: the ephod, with its curious girdle; the breastplate; the robe of the ephod; and the mitre.
1. And speaking of these garments generally, you will notice that it was Gods especial command that they should all be made of linen, which, being a material of a very simple and natural kind, has always been understood by the Church to be typical of that human nature which Christ wears still in His glorified state, and in which, as man, we are distinctly to understand that He now executes, as our Representative, all the services of His exalted Priesthood.
2. And, further, it is to be observed generally, that all the garments were carefully fastened together so as to be one. The girdle binding the ephod, and the ephod the robe, and the breastplate carefully joined to the ephod by chains of gold; signifying, again, the complete unity which there is in all Christs work for His people, so that it cannot be divided; for if we have Him in one of His offices so, necessarily, we hold Him in all. A blessed truth I there is no such thing as anything partial in the work of Jesus; no partial pardon; no partial peace! If you have one promise, you have every promise!
3. And yet, once more, generally, you will see that (unlike the description of our Saviours garments in the 59th chapter of Isaiah, and unlike that which is provided for the believer in the 6th chapter of Ephesians)all these are robes, not of war, but of peace. Indicating that the warfare is now accomplished, and that our Saviour, having triumphed over His enemies and ours, is now set down in the calm and quiet of His holy, peaceful functions. A thought which should be one of unselfish joy to the Christian.
4. The robe of ephod represents the perfect robe of the obedience of the Lord Jesus Christ, which He wore as man, and which He will always present to the Father for our sakes. Its seamless fabric denotes the perfectness and the unity of the righteousness which He has wrought.
5. The ephod itself was a closer vestment--long behind, and short in front--which was worn over the robe, and fastened by clasps, or ouches, over the shoulders; it was also for beauty and for glory--of gold, of blue, and of purple, of scarlet, and fine-twined linen, with cunning work, costly and magnificent. Upon each shoulder, in the ouches, was placed an onyx stone, and on either onyx stone were engraven the names of six of the tribes of the children of Israel, placed according to their seniority. Concerning this engraving, God was very express: With the work of an engraver in stone, like the engravings of a signet, that is, very accurately, very deeply, very beautifully, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold. And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial. And, then, the ephod was girt about with a girdle of the same kind. Here, then, we have our great High Priest continually standing in heaven, and always of necessity bearing, as part of His own glory, the names of all His people in holy remembrance before God. He both remembers us, and causes us to be remembered. We are held in perpetual remembrance. The weakest and the strongest--the greatest saint with the unworthiest and guiltiest sinner--we are all remembered: everything which goes to make our name is there: the smallest work, the secret sorrow that the world knows nothing of: it is all in the memorial: our prayers, and tears, and sighs--they are all gone there! they are all rivetted there! There they are! They are knit into the dignity of Jesus, into the glory and the excellency of Jesus!
6. The breastplate teaches that Christ not only bears His people on His shoulders for strength, but lays them separately on His heart for love. He identifies His interest with ours. It becomes a dear and fond thing to Him to have us upon His breast, that He may save us and magnify us for ever! We live always in His love, and God sees us there; in that love, loves us--unloveable though we be--for the love He has to us. And, living on His heart, each one in his own proper place and order, we hold in Him safe and privileged intercourse.
7. The high priest wore a mitre of linen, with this inscription, Holiness to the Lord. Now observe the comfort of this thought. Here we all are assembled, in our holy devotions before the mercy seat of God, but every prayer we have put up this day is stained, and every service is unclean before Him who chargeth His angels with folly! Presently, your petitions will go up in your own bedroom; and the very supplication, in which you ask for pardon, only goes to increase the amount of the guilt that has to be pardoned. It is all unclean! The brand of sin, the degradation of sin, is everywhere! But He, in His very character and being, as our Representative, is standing before God; and high emblazoned upon His front is His own proper righteous title, Holiness to the Lord--not for Himself, He needs it not, but for us! He bears the iniquity of our holy things--what a thought! even as if we were the holy, we poor worms--as if we were the holy--we stand before God: Holiness to the Lord. A poor sinner, incapable of one pure thought, lifts himself up in Christ, and looks in the face of God, and stands there, in his High Priest--Holiness to the Lord;--and God recognizes His own eternal counsel, and acknowledges the unworthiest services of the poorest sinner to be--Holiness to the Lord. (J. Vaughan, M. A.)
The priestly garments
They signified--
1. The function to be glorious and excellent.
2. The fitness of their persons to that office.
3. The glory of the true High Priest, Jesus Christ, of whom Aaron was but a figure.
For all the glistering show of these priestly garments set forth the more angelical brightness of all the virtues which should shine in Jesus Christ. The priestly garments appointed by God were ten in number; of which four belonged to the inferior priests (Exo_28:40; Exo_28:42).
1. A linen garment. Which signified the white garment of Christs righteousness and innocency; which they were to appear in before the Lord, if they would be acceptable in their persons and duties. Noting to us by the way, that every godly minister wears a white linen garment, not woven and made by men, but by God; not without him, but within him; not a shadow or ceremony, but the substance and truth, to which all shadows give place. Nay, there is no private man that is godly, but he must wear this white linen garment, having put it on in the laver of regeneration: as Gal_3:27.
2. A girdle (verse 40). Which signifies constancy and stability in the truth, both in our High Priest, Jesus Christ, who was not a reed shaken, but a firm rock: as also in His members, who are commanded to stand fast, their loins girt with verity (Eph_6:14). Hence follows, that the ministers word must be yea and nay; his course must be constantly gracious and watchful. And for private Christians (Heb_13:9).
3. A bonnet (verse 40). A symbol and sign to them of Gods protection still covering them in their faithful service: signifying to us the Lords cover and faithful protection both over our head, and over His members for His sake.
4. The breeches (verse 42). Putting more comeliness upon the uncomely parts. Signifying to them and us--
(1) What reverence we ought to use in the service of God; far removing thence every uncomely thing.
(2) Shadowing out the true and perfect holiness, with which Christs humanity was clothed; and not only with that, but with the majesty of His Deity, which highly graced and honoured the despised and frail humanity, which had no form nor beauty (Isa_53:2).
(3) Not darkly representing that care and respect which our Lord and Saviour Christ hath of His inferior, base, and despised both ministers and members through the world (Isa_41:14). To the high priest belonged six peculiar garments:
I. First the ephod (verse 4), in which--
1. The matter. It was not wool or silk, but linen, which riseth out of the earth (Eze_44:17). Signifying that holy flesh of Christ which veiled His Deity as a garment; and that it was taken not from heaven, but from His mother on earth, as the matter of that garment grew immediately out of earth.
2. The form. It was a long white garment: signifying the long white garment of Christs absolute righteousness; white, innocent and unspotted; and long, to cover all our nakedness, without patching of merits.
3. The ornament of it. In it were set two onyx stones, and in them the names of the twelve tribes of Israel engraven, which Aaron carried upon his shoulders; signifying--
(1) That the names of the godly are not lightly written, but fast engraven in the love and memory of Christ as those names were engraven in very hard stones.
(2) That Christ doth still carry His Church on His shoulders; lifting them up out of dust and misery, and bearing them upon the shoulders of His power and providence, as on eagles wings (Isa_40:31).
II. The second garment peculiar to the high priest was called the breastplate of judgment (verse 15), the most precious part of all his garments.
1. In respect of the twelve costly and glittering stones, which were set in four rows, according to the number of the tribes (verse 17-22). In which--
(1) The shining of these stones signified the shining purity and innocency of Jesus Christ, both in Himself and in His members. If they be pure as the sun, fair as the moon, what is He?
(2) Their price of great value and worth signified what a price the Lord Jesus valued His Church at.
(3) Their place or situation. They are set in the pectoral, and Aaron must carry them on his heart: signifying that Christ hath as much care of His Church, as if it were enclosed in His heart; lets out His blood to make room in His heart for them.
(4) Their number; twelve, according to all the tribes: noting that there is room in the heart of Christ for every one of the elect. None can anticipate or prevent the other. With Him is plentiful redemption. The former without the latter shall not be perfected (Heb_11:40).
(5) Their order. They stand in four rows in a comely quadrangle: signifying the comely order that Christ hath established in the Church: some in higher places, some in lower, some in one rank and office, and some in another, as those stones, but all stand seemly and fitly. And this order we must maintain, keeping our ranks as they did.
(6) The figure. The foursquare (verse 16), signifying the stability and firmness of the Church, as a foursquare, turn it any way tis firm. Satan and all deceivers shall not pick one stone out of Christs pectoral. The gates of hell shall not prevail against him that is fixed in that rock and stone of Israel.
(7) Their use. That Aaron, who before bare the names of Israel on his shoulders before the Lord, might now bear them on his heart continually for a remembrance before the Lord, when he goeth into the holy place (verse 29). Signifying--
(a) The ardent love of Jesus Christ towards His Church, who bears it not only on His shoulders as a shepherd, or only in His arms as a nurse; but upon His heart, and in His heart, never to forget our good.
(b) Bearing of the names continually before the Lord on His heart signifieth the continual mindfulness and intercession of Jesus Christ for His Church in that heavenly sanctuary (Heb_7:25). By virtue of which all our prayers get audience and acceptance.
(8) The quantity. As all the names of Israel were gathered into a narrow compass: so Jesus Christ our Mediator shall gather together into one all the dispersed sons of God, and present them before God as the most beautiful and precious parts of the world (Joh_11:52). (T. Taylor, D. D.)
The garments of the priesthood, and their significance
In almost every modern nation there are some remnants of the ancient custom of representing office by garments of peculiar material, shape, and colour. History registers the decline of the custom, but not its birth and growth; for it was as powerful as ever in the earliest age which has transmitted to us its records. In the time of Moses, both kings and priests in every country were clothed in a garb not only distinctive but emblematic. In interpreting the significance conveyed by the garments of the Levitical priesthood, it will be convenient to treat first of the four pieces worn by priests of ordinary rank, and then of those peculiar to their chief. Is there, then, no significance in the fact that this official costume consisted of four pieces? As four limits the colours of the tapestry, the ingredients of the incense, the spices of the holy anointing oil, the composite parts of the cherubs, we conclude that the same signature of the kingdom of God was designedly impressed on the official costume of those who were elected to draw near to Jehovah.
This judgment is confirmed by the recurrence of four as the number of pieces additional to the dress of the ordinary priests which the head of the order was required to wear in the performance of official duty. The numerical signature of the Tabernacle was thus impressed on the official garments of its priesthood. The garments of the priests of ordinary rank were all of pure white except the girdle. The drawers, the coat, and the bonnet were of shesh, bleached, but not dyed. White raiment was emblematic of ethical purity. It was the righteousness of the saints. As worn by the priest, it signified that those who were admitted to intimacy with the Holy One of Israel must be pure in heart and life. The material also contributed something to the significance of the dress. The garments must all be of linen; and in the vision of Ezekiel the directions given for the official raiment of the priests add to the requirement of linen the express prohibition of anything woollen. The reason of the requirement lies, doubtless, in the greater cleanliness possible in a warm climate to one whose garments are exclusively of this material. Not only was the costume of a priest significant in its material, colour, and number of pieces, but each of the four garments of which it was composed contributed an element peculiar to itself.
The coat, or tunic, was first in importance, as it was in size. Reaching from the neck to the ankles, it was merely coincident, as a covering of the person, with the whole costume; so that the other three garments were supplements to this, rather than its equals. Its import, as might be expected, is also nearly the same as that of the whole dress. As the entire costume of four pieces, by means of its material and its dominant colour, was suggestive of holiness, so was the coat in particular, as it invested the person from the neck to the ankles with linen white and shining as light. Moreover, this garment was woven in one piece to represent, by this sort of integrity, moral wholeness or holiness. The tunic of the priest was also woven so as to exhibit checks like the pattern called damask; for such is the meaning of the descriptive adjective which the English translators incorrectly regarded as equivalent to broidered. The coat was therefore covered throughout with four-sided figures of small size. Bahr thinks that these were symbols of like import with the precious stones in the breastplate of the high priest; as if every member of the sacerdotal family bore on his person visible signs that as a priest he was the representative of the tribes of Israel, these symbols designedly having, in the case of the subordinate priests, only a reflection of the glory and beauty of those which distinguished the head of the order. A girdle of some kind was in ancient times, as it is even now, essential to the completeness of an oriental costume; and, by means of diversity in material, size, shape, and ornamentation, was easily made a badge of office.
The girdle of the Hebrew priest seems to have been, more than any other article of his attire, an official badge. According to the traditional law of the Hebrews, the priest must remove his girdle when he ceased to officiate, but might, if more convenient, continue to wear the other official garments through the day. How the girdle of the priest symbolized his office as an attaché of the Tabernacle, is evident when we consider its peculiar ornamentation. Like the other garments it was of white linen; but, unlike them, it was interwoven with threads of blue, purple, and crimson. The four colours of the Tabernacle signified that the wearer belonged to the institution. This badge of office certified that he had a right to enter the habitation where these significant colours were dominant. The Arab wears on his head a cap similar to the Turkish fez, which he calls a tarbush. The Bedouin spreads over it a handkerchief folded so that three of the four corners hang down on the back and shoulders, and binds it in place with a twisted rope of goats hair or camels hair, reaching around his head. The Syrian Arab, if he wishes any addition to his tarbush, ties a handkerchief over it, or winds around it a shawl of wool, silk, or cotton, so as to form a turban. The oriental turban has exhibited both in modern times and in the remotest antiquity, a great variety of form, material, and colour. By means of this diversity it has served to distinguish between men of different nations, and of different classes in the same nation.
As an ancient Assyrian king was distinguished by a head-dress of a peculiar shape and ornamentation, as a descendant of Mohammed is known by the colour of his turban, so the dignity of the Hebrew priest, as an attendant on Jehovah in His holy habitation, was symbolized by a turban peculiar to his order in its material, its colour, and perhaps its shape. The priests must wear drawers while officiating, to cover their nakedness; and neglect to do so was to be punished with death, even if no exposure of the person resulted. The covering was therefore symbolic. It was a removal from the significant tableau in which the priest was engaged, of those parts of his person which, as excretory, were especially representative of defilement. The significance of the costume of the Hebrew priest cannot be fully seen by one who overlooks the fact that it left his feet uncovered. An oriental does not wear a shoe or sandal for protection from cold, but from filth, and lays aside at least the outermost covering of his feet when he enters a house, because he will not need such protection in such a place, and because his shoe might bring filth into the house. The costume of the high priest consisted of the four pieces worn by his subordinates, and of four others peculiar to him as the head of the order.
Over the tunic he wore the robe of the ephod, the significance of which resulted from its blue colour and the ornamental fringe which hung from its border at the bottom. To understand the meaning of this fringe see Num_15:38-39. The ornaments were intended to remind the wearer of the commandments of Jehovah, and were connected with his garment, whatever its colour, by a cord or ribbon of blue, to signify the heavenly origin of that which he was to keep in remembrance. But this fringe, in the case of the high priest, consisted of tassels in the shape of pomegranates, alternated with little golden bells. If, as seems probable, the pomegranates symbolized the law in its totality as including every specific requirement, it is at least a plausible conjecture that the bells with which they alternated signified that the high priest, or rather the covenant people whom he represented, were not only to remember the commandments of Jehovah, but by obeying to proclaim them. So far as they remembered and obeyed it, the Word of the Lord sounded out from them. The specifications for the ephod make its shoulder-pieces so prominent that the Greek and Latin versions give it names in those languages which characterize it as a shoulder-garment. But the shoulder as the seat of strength was, in the early times, when the strongest ruled, the seat of authority, and the most appropriate position for an emblem of government. We infer, then, that the ephod was a symbol of rank; and from the materials of which it was made, that it invested the wearer as a badge of royalty. This garment was provided for the high priest as the representative of the holy nation, that the jewels on its shoulders, and the threads of beaten gold woven into it throughout, might signify that they were kings as well as priests.
The breastplate of judgment was closely connected in significance with the ephod, indicating that the wearer was a ruler endowed with wisdom for the decision of important questions relating to the public welfare. He wore it on his heart because the heart was regarded as the seat of wisdom. The head-dress of the high priest was distinguished from that of his subordinates not only by its shape, but by its plate of gold bearing the inscription, Holiness to Jehovah. This plate, peculiar to him as the head of the priesthood, and of the nation as a kingdom of priests, was another badge of rank, and equivalent in meaning to a crown. The inscription, peculiarly important from its position on the forehead, proclaimed that the high priest, through his election, his physical faultlessness, his separation from common life, his investment with the robes of office, and his consecration, was so holy that he might not only approach Jehovah, but could take away the sins of his people (verse 38). Their iniquity was taken away, and they were accounted holy because their representative was holy. (E. E. Atwater.)
The robes of glory and beauty
Aaron had not in himself the proper qualifications for shadowing forth the Lord Jesus, the great High Priest; so the requisite beauty and glory were put on him symbolically. Arrayed in those beautiful, costly, and Divinely-appointed garments, he was symbolically what Jesus Christ is in reality, and he could minister about the Tabernacle as a type of Him who is the true Minister and the ever-living Saviour. These garments were said to be for glory and for beauty (verse 2). They were very costly and very beautiful, and everything belonging to them was significant in some way of the manifold excellencies and glories of the blessed Jesus. They are so many glasses which God has given to us, by which we may see Jesus in various aspects, as manifested to us in all His moral comeliness, and beauty, and spiritual excellences. I love to see Jesus as set forth here, because He is so lovely. He is altogether lovely (Son_5:16). And yet even here we do but see through a glass darkly; we only know Him in part; we do not see Him face to face (1Co_13:12). He is here looking forth at the windows, and showing Himself through the lattice (Son_2:9), and it is very blessed to see Him thus; but it will be much better to see Him as He is, with no window or lattice between Him and ourselves (Php_1:23; 1Jn_3:2). (G. Rodgers.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv15, 31, 36, 39 THE BREASTPLATE.—Exo_28:15-30
THE BREASTPLATE.—Exo_28:15-30
That the ephod and the breastplate were intended to form one whole, is evident by the chains and ribbon which connected them, but the breastplate has its peculiar teachings. It has a two-fold relation—to God and to Israel. Let us consider the suggestions of this prominent portion of the high priestly vestments.
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I. As towards God the breastplate conveys the idea of representation.
Exo_28:1. The righteousness of this representation. The breastplate was to be the work of the skilful weaver; and it was to be made “of gold, of blue, of purple, of scarlet, and of fine twined linen,” Exo_28:15. Is not the idea here, that the intercession of the priest rested on purity and righteousness? The breastplate that met the eye of God, and on which the names of the children of Israel were written, was of white, and gold and beauty. The intercession of Christ is based in wisdom and righteousness. The holiness of God, the holiness of the law, the holiness of Heaven, are fully recognised and guaranteed.
2. The individuality of this representation. “And the stones shall be according to the names of the children of Israel, twelve,” Exo_28:21. Each tribe particularised. And must we not conclude that the individual jewels for the different tribes had a specific meaning? Our great High Priest knows our particular nature, infirmities, temptations, sins, sorrows. He brings us before God in our individual character and need.
3. The design of this representation. Did not these sparkling jewels on the priest’s breast symbolise the fact that the end of his intercession was, the restoration of Israel to purity and glory? Thus Christ recognises the intrinsic preciousness of human nature, and ever pleads and acts, so that we may be cleansed from every defilement, and shine as a bride’s jewels.
4. The sympathy of this representation. “And Aaron shall bear the names upon his heart,” Exo_28:29. Christ bears us on His heart: His Priesthood is full of tenderness and sympathy.
II. As toward man the breastplate conveys the idea of illumination, Exo_28:30. “The Urim and Thummim are to be regarded as a certain medium, given by the Lord to His people, through which, whenever the congregation required divine illumination to guide its actions, that illumination was guaranteed, and by means of which the rights of Israel, when called in question or endangered, were to be restored, and that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined.—Delitzsch. Kalisch considers the Urim and Thummim to be identical with the precious stones, which is very probable. This oracle represents the Divine and saving light which Christ gives to His Church. The divine doctrines of the New Testament are the oracular gems to guide us into all truth. The Jewish legend declares, that during the flood the ark was lighted by the lustre of jewels; the Ark, the Church, is lighted by the clear shining of the doctrines of Christ. In Christ we have saving light; not for curiosity or earthly interest, but for the salvation of our highest nature. Sufficient light: the twelve gems indicate a fulness of illumination. Infallible light: it never leads astray. These precious stones indicate, then, precious truths (Isa_54:11-13). Let us be like unto “the merchant man seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it” (Mat_13:45-46).
SUGGESTIVE COMMENTS ON THE VERSES
But the children of Israel were represented in an entirely different order, and after a different manner, on the breastplate of the high priest. Each there had his own peculiar precious stone, and his own peculiar place. Judah was the head of the first row; and Dan took the lead in the last. The gorgeous colour of the ruby shone out from one; the soft refreshing green of the emerald was visible in another; the brilliant light of the diamond flashed out from a third; and the heavenly azure of the sapphire was displayed in a fourth. Thus, each had his own peculiar glory and beauty: each differed from, without rivalling the other; and each filled his appointed place in the order of God. There was unity, combined with diversity. God is able to create variety, without that variety involving inferiority. And so it is with the individuals that compose the Church of God. Each reflects Christ: and yet Christ is seen in each, with a peculiar beauty and glory, into which another does not intrude.
—Soltau.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Scripture-Secrets! Exo_28:1-43. “The Bible can never be exhausted. The most learned commentators and eloquent preachers have but crossed the threshold of the magnificent temple. As in Nature, so in Revelation: the materials of every steam-engine, telegraph, microscope, and other mechanical and scientific contrivances, have been lying for countless ages under the dust of the earth undisturbed until a comparatively recent date.… And what yet may be fashioned out of the materials of nature no sagacity can prognosticate. Our present conquests form the starting-points of more dazzling victories. So, in reference to Revelation: generations yet unborn will group around its pages, and gather from them more sublime and radiant truths than those which have flashed on our intellect and cheered our heart—from the harps of the Hebrew bards they will hear a more elevating melody than ever charmed our spirits, and in the living words of the Divine Man perceive a depth, a grandeur, and a significance of which no conception can be formed. The ancient prophets have yet more to relate. Isaiah will reveal glories surpassing imagination, and Ezekiel unfold splendours which would overpower our visual organs. Intellectual perception will be quickened so as to penetrate the clouds which intercept man’s vision of the truth. No NEW Revelation, however, will be granted; but from the present Bible will stream ‘a light above the brightness of the sun.’ Never need we fear an exhaustion of the truth. It is sempiternal as God, and perennial as the springs of immortality.”
“The Book of God! a well of streams divine!
But who would wish the riches of that mine
To make his own, his thirst to satisfy
From that pure well, must ear, eye, soul apply.”
—Mant.
Stones and Symbols! Exo_28:17-22. The breastplate here means literally the “ornament” Jewels formed its prominent characteristics. Students may observe:—I. SYMBOL-STONES! The ancients attached special virtues to these gems. But notice here:—
1. Their Shining, as indicating their
(1) purity, and
(2) preciousness.
2. Their Setting, as directed in the pectoral, and over the heart. 3 Their Stability, as implied in the four-square and solid forms.
4. Their Service, as bearing the names of the twelve tribes. II. STONE-SYMBOLS! A prophecy of the infinite grace of the Great Mediator, bearing on His very heart all His own. So notice here:—
1. Their Shining, as speaking of the
(1) purity, and
(2) preciousness of the saints.
2. Their Setting, as signifying that Christ lets out His precious blood to make room for them in His heart.
3. Their Stability, as suggesting the strength of His Church, and that He gathers together in one all His people far and near.
4. Their Service, as symbolising His fervent love for all who hope in Him. “And they shall be Mine, saith the Lord, in that day when I make up My jewels.” And then,
“A perfect satisfaction,
A fulness of delight,
A sense of gliding onward
Through regions ever bright.”
—Adams.
Gem-Formation! Exo_28:17.
(1.) In nature there is hardly a stone that is not capable of crystallising into something purer and brighter than its normal state. Coal, by a slightly different arrangement of its particles, is capable of becoming the radiant diamond. The slag cast out from the furnace as useless waste, forms into globular masses of radiating crystals. The very mud on the road, trampled under foot as the type of all impurity, can be changed by chemical art into metals and gems of surpassing beauty.
(2.) God can make jewels out of the most worthless moral rubbish. Let the cases of John Newton, of the woman that was a sinner, of the thief upon the cross, of Augustine, of John Bunyan, of Colonel Gardiner, and of thousands more, bear witness to the almighty power of the Alchemy of Divine Grace. It only requires a supreme surrender of ourselves into the hands of the Holy Spirit to ensure the Scripture assurance, “They shall be Mine in that day when I make up My jewels.”
“Creator! let Thy Spirit shine
The darkness of my soul within,
And lead me by Thy Grace Divine
From the forbidden paths of sin.”
—Burleigh.
Breastplate-Symbolism! Exo_28:18-20.
(1.) Each jewel in the four rows of precious stones shone by its own coloured light, and yet contributed to the brilliancy of the whole. So in the Christian character all the graces should blend in such a way that the effect of the whole may be to the eye what melody is to the ear.
(2.) There is, says Macmillan, harmony in colours as well as in sounds; and when the proper hues are associated together, the complementary ones harmonising and contrasting with one another, the effect is exceedingly pleasing. Every one who has observed nature at all must have been struck by this distinguishing feature.
(3.) Such a symmetry of graces is rarely observed in the Christian character; for only too often graces that charm us by their beauty lie close by the side of defects that repel. The sapphire of love may be placed side by side with the sickly green of envy and jealousy; and the purple of humility with the red and angry glare of passion. As Jesus says, “Nevertheless, I have somewhat against thee.”
“My God! how fearful is the fight
Within my heart two spirits wage;
One seeks alone Thy heavenly light,
And every thought with thee t’engage;
The other scorns Thy sovereign will,
And dares revolt against it still.”
—Racine.
Precious Stones! Exo_28:21. The New Jerusalem above will be a glorious city, because there shall be gathered together, in varied but harmonious splendour, the brightness of the diamond, the ruddy glare of the topaz, the deep green of the emerald, the shining gold of the jasper, the milk-white filmmess of the onyx, the heavenly blue of the sapphire, the lovely violet of the amethyst, the burning changes of the opal, and the soft beauty of the pearl!
“The city had no temple, for itself
From wall to wall, from base to pinnacle,
Was one harmonious veilless sanctuary,
One Holiest of all.
—Bickersleth.
Urim and Thummim! Exo_28:30.
(1.) Gesenius and others imagine that these were small oracular images, like the teraphim, by which revelation and truth were personified, and which were placed in the inner cavity of the breastplate.
(2.) Spencer and others fancy that the ornament was derived from the Egyptians, whose chief priest, being also supreme civil judge, wore such suspended from a golden chain round his neck. But this jewel was wholly judicial.
(3.) Kitto says that the Urim and Thummim were not so much judicial as sacerdotal and oracular; and that there is really no resemblance to the Egyptian practice, except in the substance, a jewel.
(4.) In Exo_28:29 Aaron is directed to wear, the names upon his heart before the Lord; and here he is directed to wear the Urim and Thummim upon the same place, and before the same Being. They are thus identical; at least such is a reasonable presumption.
(5.) Some think that they were the two tables of the law inscribed in some way on the breastplate, while others consider them to have been the precious stones. It is impossible to say with certainty.
“Urim and Thummim near his heart
In rich enchasings worn,
The sacred light of truth impart,
To teach and to adorn.”
Light and Perfection! Exo_28:30.
(1.) Urim means light; Thummim means perfection. By means of these the Lord revealed His will and gave responses to His consulting people. In what way they were consulted is quite uncertain.
(2.) Josephus says that probably the stones gave out an oracular answer by preternatural illumination. But it seems to be more natural to suppose that the answer was given simply by the word of the Lord.
(3.) Law says that the gospel significance of these is clear; that they tell us Christ is our light and our perfection, and that He is made unto us the light of wisdom and the perfection of righteousness.
(4.) Dr. Smith points out the idea of justification, which is often expressed in actual Oriental life by the nature of the robe worn. He directs attention to Isa_61:10 as a good illustration of this.
“In Him a holiness complete,
Light and perfection shine;
And wisdom, grace, and glory meet,
A Saviour all Divine.”
Revelation! Exo_28:30. In the fabulous records of Pagan antiquity we read of a mirror endowed with properties so rare that, by looking into it, its possessor could discover any object which he wished to see, however remote, and discover with equal ease persons and things above, below, behind, and before him. Such a mirror, but infinitely more valuable, do we possess in the breastplate of the Bible. Here, on its very forefront, are the Urim and Thummim of the Eternal Divine Mind. Yet, as Revelation is a communication from an Infinite Mind to a finite capacity, it may be expected to mingle shadow with its splendour; for what finite comprehension can grasp Infinity?
“Therefore the sacred page
With deep attention scan! If on thy soul,
As thou dost read, a ray of purer light
Break in, oh check it not, give it full scope.”
—Hayes.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv12, 29, 36 Exo 28:12, Exo 28:29.
Exodus
THE NAMES ON AARON’S BREASTPLATE
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Exo 28:12, Exo 28:29.
Every part of the elaborately prescribed dress of the high priest was significant. But the significance of the whole was concentrated in the inscription upon his mitre, ‘Holiness to the Lord,’ and in those others upon his breastplate and his shoulder.
The breastplate was composed of folded cloth, in which were lodged twelve precious stones, in four rows of three, each stone containing the name of one of the tribes. It was held in position by the ephod, which consisted of another piece of cloth, with a back and front part, which were united into one on the shoulders. On each shoulder it was clasped by an onyx stone bearing the names of six of the tribes. Thus twice, on the shoulders, the seat of power, and on the heart, the organ of thought and of love, Aaron, entering into the presence of the Most High, bore ‘the names of the tribes for a memorial continually.’
Now, I think we shall not be indulging in the very dangerous amusement of unduly spiritualising the externalities of that old law if we see here, in these two things, some very important lessons.
I. The first one that I would suggest to you is-here we have the expression of the great truth of representation of the people by the priest.
The names of the tribes laid upon Aaron’s heart and on his shoulders indicated the significance of his office-that he represented Israel before God, as truly as he represented God to Israel. For the moment the personality of the official was altogether melted away and absorbed in the sanctity of his function, and he stood before God as the individualised nation. Aaron was Israel, and Israel was Aaron, for the purposes of worship. And that was indicated by the fact that here, on the shoulders from which, according to an obvious symbol, all acts of power emanate, and on the heart from which, according to most natural metaphor, all the outgoings of the personal life proceed, were written the names of the tribes. That meant, ‘This man standing here is the Israel of God, the concentrated nation.’
The same thought works the other way. The nation is the diffused priest, and all its individual components are consecrated to God. All this was external ceremonial, with no real spiritual fact at the back of it. But it pointed onwards to something that is not ceremonial. It pointed to this, that the true priest must, in like manner, gather up into himself, and in a very profound sense be, the people for whom he is the priest; and that they, in their turn, by the action of their own minds and hearts and wills, must consent to and recognise that representative relation, which comes to the solemn height of identification in Christ’s relation to His people. ‘I am the Vine, ye are the branches,’ says He, and also, ‘That they all may be one in us as Thou, Father, art in Me, and I in Thee.’ So Paul says, ‘I live, yet not I, but Christ liveth in me.’ ‘The life which I live in the flesh, I live by the faith of the Son of God,’
So Christ gathers us all, if we will let Him, into Himself; and our lives may be hid with Him-in a fashion that is more than mere external and formal representation, or as people have a member of Parliament to represent them in the councils of the nation-even in a true union with Him in whom is the life of all of us, if we live in any real sense. Aaron bore the names of the tribes on shoulder and heart, and Israel was Aaron, and Aaron was Israel.
II. Further, we see here, in these eloquent symbols, the true significance of intercession.
Now, that is a word and a thought which has been wofully limited and made shallow and superficial by the unfortunate confining of the expression, in our ordinary language, to a mere action by speech. Intercession is supposed to be verbal asking for some good to be bestowed on, or some evil to be averted from, some one in whom we are interested. But the Old Testament notion of the priest’s intercession, and the New Testament use of the word which we so render, go far beyond any verbal utterances, and reach to the very heart of things. Intercession, in the true sense of the word, means the doing of any act whatsoever before God for His people by Jesus Christ. Whensoever, as in the presence of God, He brings to God anything which is His, that is intercession. He undertakes for them, not by words only, though His mighty word is, ‘I will that they whom Thou hast given Me be with Me where I am,’ but by acts which are more than even the words of the Incarnate Word.
If we take these two inscriptions upon which I am now commenting, we shall get, I think, what covers the whole ground of the intercession on which Christians are to repose their souls. For, with regard to the one of them, we read that the high priest’s breastplate was named ‘the breastplate of judgment’; and what that means is explained by the last words of the verse following that from which my text is taken: ‘Aaron shall bear the judgment of the children of Israel upon his heart before the Lord.’ Judgment means a judicial sentence; in this case a judicial sentence of acquittal. And that Aaron stood before God in the Holy Place, ministering with this breastplate upon his heart, is explained by the writer of these regulations to mean that he carried there the visible manifestation of Israel’s acquittal, based upon his own sacrificial function. Now, put that into plain English, and it is just this-Jesus Christ’s sacrifice ensures, for all those whose names are written on these gems on His heart, their acquittal in the judgment of Heaven. Or, in other words, the first step in the intercession of our great High Priest is the presenting before God for ever and ever that great fact that He, the Sinless, has died for the love of sinful men, and thereby has secured that the judgment of Heaven on them shall now be ‘no condemnation.’ Brethren, there is the root of all our hope in Christ, and of all that Christ is to individuals and to society-the assurance that the breastplate of judgment is on His heart, as a sign that all who trust Him are acquitted by the tribunal of Heaven.
The other side of this great continual act of intercession is set forth by the other symbol-the names written on the shoulders, the seat of power. There is a beautiful parallel, which yet at first sight does not seem to be one, to the thought that lies here, in the Book of the Prophet Isaiah, where, addressing the restored and perfected Israel, he says, speaking in the person of Jehovah: ‘I have graven thee upon the palms of My hands.’ That has precisely the same meaning that I take to be conveyed by this symbol in the text. The names of the tribes are written on His shoulders; and not until that arm is wearied or palsied, not till that strong hand forgets its cunning, will our defence fail. If our names are thus written on the seat of power, that means that all the divine authority and omnipotence which Jesus Christ, the Eternal Son of the Father, wields in His state of royal glory, are exercised on behalf of, or at all events on the side of, those whose names He thus bears upon His shoulders. That is the guarantee for each of us that our hands shall be made strong, according to the ancient prophetic blessing, ‘by the hands of the mighty God of Jacob.’ Just as a father or a mother will take their child’s little tremulous hand in theirs and hold it, that it may be strengthened for some small task beyond its unbacked, uninvigorated power; so Jesus Christ will give us strength within, and also will order the march of His Providence and send the gift of His Spirit, for the succour and the strengthening of all whose names are written on His ephod. He has gone within the veil. He has left us heavy tasks, but our names are on His shoulders, and we ‘can do all things in Christ who strengthened us.’
III. Still further, this symbol suggests to us the depth and reality of Christ’s sympathy.
The heart is, in our language, the seat of love. It is not so in the Old Testament. Affection is generally allocated to another part of the frame; but here the heart stands for the organ of care, of thought, of interest. For, according to the Old Testament view of the relation between man’s body and man’s soul, the very seat and centre of the individual life is in the heart. I suppose that was because it was known that, somehow or other, the blood came thence. Be that as it may, the thought is clear throughout all the Old Testament that the heart is the man, and the man is the heart. And so, if Jesus bears our names upon His heart, that does not express merely representation nor merely intercession, but it expresses also personal regard, individualising knowledge. For Aaron wore not one great jewel with ‘Israel’ written on it, but twelve little ones, with ‘Dan,’ ‘Benjamin,’ and ‘Ephraim,’ and all the rest of them, each on his own gem.
So we can say, ‘Such a High Priest became us, who could have compassion upon the ignorant, and upon them that are out of the way’; and we can fall back on that old-fashioned but inexhaustible source of consolation and strength: ‘In all their affliction He was afflicted’; and though the noise of the tempests which toss us can scarcely be supposed to penetrate into the veiled place where He dwells on high, yet we may be sure-and take all the peace and consolation and encouragement out of it that it is meant to give us-that ‘we have not a High Priest that cannot be touched with a feeling of our infirmities,’ but that Himself, having known miseries, ‘is able to succour them that are tempted.’ Our names are on Christ’s heart.
IV. Then, lastly, we have here a suggestion of how precious to Aaron Israel is.
Jewels were chosen to symbolise the tribes. Bits of tin, potsherds, or anything else that one could have scratched letters upon, would have done quite as well. But ‘the precious things of the everlasting mountains’ were chosen to bear the dear names. ‘The Lord’s portion is His people’; and precious in the eyes of Christ are the souls for whom He has given so much. They are not only precious, but lustrous, flashing back the light in various colours indeed, according to their various laws of crystallisation, but all receptive of it and all reflective of it. I said that the names on the breastplate of judgment expressed the acquittal and acceptance of Israel. But does Christ’s work for us stop with simple acquittal? Oh no! ‘Whom He justified them He also glorified,’ And if our souls are ‘bound in the bundle of life,’ and our names are written on the heart of the Christ, be sure that mere forgiveness and acquittal is the least of the blessings which He intends to give, and that He will not be satisfied until in all our nature we receive and flash back the light of His own glory.
It is very significant in this aspect that the names of the twelve tribes are described as being written on the precious stones which make the walls of the New Jerusalem. Thus borne on Christ’s heart whilst He is within the veil and we are in the outer courts, we may hope to be carried by His sustaining and perfecting hand into the glories, and be made participant of the glories. Let us see to it that we write His name on our hearts, on their cares, their thought, their love, and on our hands, on their toiling and their possessing; and then, God helping us, and Christ dwelling in us, we shall come to the blessed state of those who serve Him, and bear His name flaming conspicuous for ever on their foreheads.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv2, 3, 4, 5, 6, 12, 15, 29, 30, 31, 38 holy garments
holy garments
Heb. qodesh= "set apart" for God. Trans. "holy," Exo 28:2; "consecrate," Exo 28:3. Often trans. "sanctify." See summary, (See Scofield "Zec 8:3"). This is always the fundamental idea of a holy, consecrated, separated, or sanctified person or thing--something set apart for God. Infinite confusion would have been spared the reader if qodesh had been uniformly trans. "set apart."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv13, 31 The Breastplate
The Breastplate
v. 13. And thou shalt make ouches of gold, clasps or buckles;
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v. 14. and two chains of pure gold at the ends, attached to the clasps; of wreathen work shalt thou make them, by braiding gold wire, and fasten the wreathen chains to the ouches, so that the buckles, which probably had the form of rosettes, were firmly attached to the braided chains, the entire ornament being intended for holding the breastplate.
v. 15. And thou shalt make the breastplate of judgment, that being its full technical name, with cunning work, with the highest artistic workmanship; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen shalt thou make it.
v. 16. Foursquare it shall be being doubled, folded together to form a sort of pocket; a span shall be the length thereof, and a span shall be the breadth thereof, a span being half a cubit.
v. 17. And thou shalt set in it settings of stones, fill its outer side with rows of precious gems, even four rows of stones. The first row shall be a sardius, a topaz, and a carbuncle; this shall be the first row.
v. 18. And the second row shall be an emerald, a sapphire, and a diamond.
v. 19. And the third row a ligure, an agate, and an amethyst.
v. 20. And the fourth row a beryl, and an onyx, and a jasper (or a chrysolite, a beryl, and a jasper); they shall be set in gold in their inclosings, that is, in their settings. The modern names pretty accurately reproduce the Hebrew names, and may be accepted as fairly exact. The settings of the stones seem to have been ornamental clasps, which were of value also in fastening the stones to the heavy cloth of the breastplate. "The twelve precious stones denote the variety, manifoldness, and totality of the natural and gracious gifts bestowed on the people of God, and united in the one spirit of heavenly preciousness. "
v. 21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; everyone with his name shall they be according to the twelve tribes, corresponding both in number and in names.
v. 22. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. Cf v. 14.
v. 23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate, evidently above.
v. 24. And thou shalt put the two wreathen chains of gold, the braids of gold wire, in the two rings which are on the ends of the breastplate.
v. 25. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, in the clasps connected with the onyx stones on the shoulders, and put them on the shoulder-pieces of the ephod before it.
v. 26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward, on the lower edge, on the rear, or inner, side, facing the ephod.
v. 27. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. The description indicates that these rings were placed on the shoulder-pieces of the ephod in the center below, where it was held together above the girdle.
v. 28. And they shall bind the breastplate by the rings thereof, that is, the lower rings, unto the rings of the ephod with a lace of blue, with threads of the hyacinth material which was used in the weaving of the cloth, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. It was not only to be prevented from moving up and down, but also from sliding back and forth as it was worn, and from falling forward as the high priest stooped over.
v. 29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment, of judicial sentence, upon his heart, when he goeth in unto the Holy Place, for a memorial before the Lord continually, v. 12.
v. 30. And thou shalt put in the breastplate of judgment, in the pocket formed by its fold, the Urim and the Thummim (light and perfection; or revelation and truth); and they shall be upon Aaron’s heart when he goeth in before the Lord; and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually, that is, the sentence of salvation, or righteousness, and the sentence of judgment; as the high priest he was the mediator between God and the people. Every high priest appearing before the Lord with the Urim and Thummim thereby became the advocate of the people, and usually received from the Lord such illumination as served to protect the children of Israel in their promised rights, Num 27:21. Christ is our High Priest. He is our Advocate with the Father; He reveals to us God’s light and truth, God’s gracious and good will toward us, by which we receive counsel and comfort in dark days. The Word of the Lord is a lamp unto our feet and a light upon our path.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 10, 13, 15, 17, 21, 25, 27, 29, 31, 33, 36, 39, 40, 42 General Information:
General Information:
Yahweh continues telling Moses what the people must do.
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a coat of woven work
"a coat with a design woven into it"
turban
a tall head covering made from cloth wrapped around the head several times.
sash
a piece of cloth that people wear around their waist or across their chest
translationWords
breastplate
ephod
robe
set apart
Aaron
servant
priest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 12, 15, 29, 30, 31, 36, 39, 42 28:6-14 The ephod was a kind of apron consisting…
28:6-14 The ephod was a kind of apron consisting of front and back pieces joined by shoulder straps (28:7) and secured by a decorative sash (28:8, 27-28). Perhaps it is mentioned first because it was understood to be the distinctive high priestly garment. The fact that Gideon later made a gold ephod (Judg 8:27) suggests that the garment was thought to have special powers.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.