Exodus 28:39-42 sits inside this longer paragraph.
36“You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, ‘HOLY TO YAHWEH.’ 37You shall put it on a lace of blue, and it shall be on the sash. It shall be on the front of the sash. 38It 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. 39You 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.
40“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. 41You 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. 42You shall make them linen pants to cover their naked flesh. They shall reach from the waist even to the thighs. 43They 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 v41 That is, consecrate them, by giving them things to…
That is, consecrate them, by giving them things to offer and thereby admit them to their office.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv39–40 Exo 28:39 And thou shalt embroider the coat of…
Exo 28:39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre [of] fine linen, and thou shalt make the girdle [of] needlework.
Ver. 39. Embroider the coat.] See Rev 1:13. Christ is clothed with such a robe, as king and counsellor of 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 vv39–42 The coat was a loose and large garment made…
The coat was a loose and large garment made with sleeves, worn under the ephod, reaching down to the feet, which was girt with a girdle, Lev 8:7.
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 v40 We have here, 1. Particular orders about the vestments…
We have here, 1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be for glory and beauty (Exo 28:40), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear linen breeches, Exo 28:42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, Co1 11:5, Co1 11:6, Co1 11:10. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office (Exo 28:41), and then they were to wear them in all their ministrations, but not at other times (Exo 28:43), and this at their peril, lest they bear iniquity and die. Those who are guilty of omissions in duty, as well as omissions of duty, shall bear their iniquity. If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the stranger that comes nigh shall be put to death. Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify, (1.) The righteousness of Christ; if we appear not before God in this, we shall bear iniquity and die. What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? Mat 22:12, Mat 22:13. (2.) The armour of God prescribed Eph 6:13. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, Rev 16:15. 3. This is said to be a statute for ever, that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows.
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 vv39–42 And for Aaron's sons thou shalt make coats,.... Of…
And for Aaron's sons thou shalt make coats,.... Of fine linen, of woven work, as in Exo 39:27, these were different from the broidered coat of the high priest, and the blue robe of the ephod:
and thou shall make for them girdles; linen ones, to gird up their linen coats, which were long, that they might the more expeditiously perform their service; and which is an instruction to all the priests of the Lord, true believers in Christ, to be ready, forward, and diligent in the work of the Lord; and especially to ministers of the word, who, as their doctrines and lives ought to be pure, signified by the priest's linen garment, so they should be girt about with the girdle of truth, and ready upon all occasions to publish and defend it, and to do their work with cheerfulness and faithfulness:
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and bonnets shall thou make for them: these were coverings for the head, and of the same kind with the mitre of the high priest, and of the same length, but differed from that in the manner of wrapping the linen, of which they were made; see Gill on Exo 28:39, and all these were to be made
for glory and beauty: to beautify and adorn them, to make them look like persons of some note and figure, and that they might be respectable among men, and typical, as they all were, of our great and glorious High Priest, the Son of God.
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 v39 The embroidered coat of fine linen - Was the…
The embroidered coat of fine linen - Was the innermost of the priestly garments, it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needlework. The mitre or diadem was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv40, 42 Verse 40. For glory and for beauty.] See Clarke…
Verse 40. For glory and for beauty.] See Clarke on Ex 28:2.
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 vv39, 41 Exo 28:39. The embroidered coat of fine linen —…
Exo 28:39. The embroidered coat of fine linen — Was the innermost of the priestly garments, it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre or diadem was of linen, such as kings anciently wore in the East, typifying the kingly office of Christ.
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 vv40–42 Linen. In Ezechiel (xliv. 17,) woollen garments are forbidden…
Linen. In Ezechiel (xliv. 17,) woollen garments are forbidden to be worn by priests. Many of the pagans required their priests to be clothed in white linen. All these prescriptions of God, which seem to us so minute, had a more sublime and mysterious meaning. For in the priestly robe....was the whole world, by the colours denoting the air, light, earth, and water: the two stones on his shoulders, signified the sun and moon, as the 12 did the signs of the zodiac, or the glory of the fathers; and thy majesty was written upon the diadem of his head, Wisdom xviii. 24. Thus the priest was a mediator between God and his people, and was to be solicitous for the welfare of all. (St. Thomas Aquinas, [Summa Theologiae] 1, 2, q. 102, a. 5; St. Augustine; St. Jerome; &c.
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 vv39, 40, 42 coat of fine linen--a garment fastened at the neck,…
coat of fine linen--a garment fastened at the neck, and reaching far down the person, with the sleeves terminating at the elbow.
girdle of needlework--a piece of fine twined linen, richly embroidered, and variously dyed. It is said to have been very long, and being many times wound round the body, it was fastened in front and the ends hung down, which, being an impediment to a priest in active duty, were usually thrown across the shoulders. This was the outer garment of the common priests.
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 vv39–42 39. The coat of fine linen — This appears…
39. The coat of fine linen — This appears to have been an undergarment, or body coat, made of the same material as the mitre, namely, of fine linen, to be worn next to the skin, and fitted closely about the body by a girdle of needlework. An approximate representation of the high priest in full costume is exhibited on the next page.
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 vv39–42 39. The high priest’s tunic, turban, and sash. With…
39. The high priest’s tunic, turban, and sash. With vv. 39–42 compare (condensed) Exo_39:27-29.
the coat] the tunic. This was made of fine linen, the ‘work of the weaver’ (Exo_39:27), woven in one piece. Josephus says (Ant. iii. 7. 2) that it reached down to the feet, fitted close to the body, and had tight sleeves: it had a narrow aperture about the neck, and was girt about the breast by a sash (see below). It would thus resemble a cassock or dressing-gown (see ill. of an ordinary tunic in DB. i. 624b). Linen, as a clean and cool material, was much prized in antiquity (cf. on Exo_25:4); and was worn in particular by priests both in Egypt Hdt. ii. 37; Wilk.-B. ii. 159), and also often elsewhere (see Di.).
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chequer work] what exactly is denoted by shibbçẓ is uncertain; but not improbably something of the nature of a ‘check,’ obtained by the weaver alternating threads of different colours in warp and woof; or, if the threads were all of the same colour, quilted or honey-combed work (cf. Ges. Thes. 1356; Kennedy, EB. iv. 5288). The tunic was only the ‘work of the (ordinary) weaver’ (Exo_39:27), which was not as elaborate as the two other kinds described on Exo_26:1; but it was something more than perfectly plain weaving. Work of the same kind is mentioned also in v. 4, Psa_45:13 (‘chequer-work of gold (-thread),’ but the text is doubtful); and, of plaited settings of gems (‘rosettes’), vv. 11, 13, 14, 20, Exo_39:6; Exo_39:13; Exo_39:16; Exo_39:18†.
a turban] Heb. miẓnépheth, something wound round (the cogn. verb occurs in Isa_22:5; see RVm.), i.e. what we call not a ‘mitre,’ but a turban. It was of fine white linen (v. 39); and probably was folded many times round the head: the Talm. says that it contained 16 cubits (= 24 ft.) length of material. Except in Eze_21:26 [Heb. 31], where it denotes the royal turban of the Jewish king (Zedekiah), the word occurs only here and elsewhere in P of the high priest’s turban. See further (esp. with reference to Jos.’s statements) the very full art. Mitre in EB. RVm. silk for shçsh, as in AV. of Pro_31:22. The rend. is not probable: though ‘white silk’ was used for shçsh by Luther.
a girdle] a sash; Heb. ’abnçṭ, only of the sash worn by the priests, and (Isa_22:21) by a high officer of state. It was made (see the next note) of richly coloured material: Jos. (Ant. iii. 7. 2) adds that it was four fingers broad, wound twice round the body, beginning at the breast, and tied in front in a bow: the ends reached the ankles, but while the priest was officiating, they were thrown over the left shoulder so as not to be in his way (EB. ii. 1735; see ill. in Braun, de vest. sacerdd. opp. to p. 404). According to the Talmud, it was 32 cubits (48 ft.) long. It is thus very inadequately described as a ‘girdle.’
the work of the embroiderer] or variegator (see on Exo_26:1): the ||, Exo_39:29, prefixes ‘fine twined linen, and blue, and purple, and scarlet.’ The materials and work were thus the same as those of the screens at the entrances to the Tent and the court (Exo_26:36, Exo_27:16).
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 vv39–42 (39) The garments hitherto described have been the outer…
5. THE INNER TUNIC OR “COAT.”
(39) The garments hitherto described have been the outer garments. To these are now added the inner ones, of which there was but little to be said. They consisted of linen drawers (Exo_28:42-43), a linen tunic or shirt, woven in a peculiar way, and, to confine the tunic, a girdle, which was to be of many colours (Exo_39:29), and ornamented with embroidery.
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Thou shalt embroider.—It is generally agreed that this is a wrong rendering. Kalisch translates, “thou shalt weave.” Gesenius, “thou shalt work in chequer.” Canon Cook, “thou shalt weave in diaper work.” The word used, which is a rare one, probably designates some peculiar kind of weaving.
The coat.—“Coat” is an unfortunate translation. The ketôneth (comp. Gr. χιτών) was a long white linen tunic or shirt, having tight-fitting sleeves, and reaching nearly to the feet. The sleeves must certainly have shown, as they were the only covering of the priest’s arms; and the lower part of the tunic probably showed below the “robe of the ephod.”
6. THE INNER GIRDLE.
It appears from Exo_39:29 that the girdle was to be “of fine twined linen, and blue, and purple, and scarlet,” like the ephod (Exo_28:6). It was not, however, to be woven of these colours, but to have them worked into it with the needle. As it was worn immediately above the tunic and underneath the robe of the ephod (Lev_8:7), little, if any, of it could have been seen. Perhaps, however, the ends may have depended below the robe of the ephod.
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 vv39–42 THE TUNIC AND GIRDLE. From the outer garments, which…
THE TUNIC AND GIRDLE. From the outer garments, which were the most important and distinctive, a transition is now made to the inner ones, in which there was nothing very remarkable. The linen drawers are for the present omitted, as not peculiar to the high priest. Directions are given for the tunic and the girdle. The former is to be woven in some peculiar way so as to be diapered, as some think and the latter is to be "the work of the embroiderer.
Thou shalt embroider. This is certainly not the meaning of the Hebrew. Some peculiar mode of weaving the coat is intended. The coat. Rather, "the tunic" or "shirt." The keloneth was a long linen gown or cassock, worn immediately over the drawers. It reached to the feet, and had tightly-fitting sleeves (Joseph. Ant. Jud: 3:7, Whether it showed beneath the "robe of the ephod," or not, is uncertain; but the sleeves must certainly have been visible. The keloneth was white. Thou shalt make the mitre of fine linen. This direction had not been previously given. It is a little out of place. Thou shalt make the girdle of needlework. Literally, "of the work of the embroiderer." The girdle was worn directly over the linen shirt, and under "the robe of the ephod." It would seem that it was not seen at all, unless its ends hung down below "the robe of the ephod." It was however to be artistically embroidered. (see Exo_39:29)
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Ver. 39. The Lesson of the Tunic.
The tunic, or inner vest, was to be of fine linen, and of spotless white. Both the material and the hue denoted purity. God"s priests must be clothed in purity from top to toe. Purity must wrap them round on every side. This purity may be hidden unseen of man, or nearly unseen. But God sees it and honours it. The tunic, though it must be all of white, shall not lack its ornamentation. It is to be diapered with a pattern, like the best damask cloths, and so to be rich and costly.
The Lessons of the Girdle.
(1) Girdles were less for beauty than for use. Men girded themselves for battle, for a race, for active exertion of any kind. The high priest was to have his loins continually girded, that he might be ready at all times for God"s service. But he was not to make a parade of this readiness. The girdle was to be hidden under the robe of the ephod.
(2) Hidden as it was, the girdle was to be costly and beautiful of many colours, the work of the skilled embroiderer. The Israelites were taught by this, that things devoted to God"s service, whether they be seen or not , should be of the best. The intention is not to please men"s eyes by beauty of colour or form, or richness of material, but to do honour to God. Scamped work in places where it is not seen has been thought allowable by many a church-architect; dust and untidiness in hidden corners are tolerated by many who have the care of sacred buildings. True piety will make no difference between the seen and the unseen, the hidden and that which is open to sight, but aim at comeliness, fitness, beauty, in all that appertains to the worship of God.
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 v39 The coat of fine linen.
Exo_28:39
The coat of fine linen.
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The embroidered coat
The portion of the high priests dress called the coat was more properly a tunic. It was the innermost garment worn by the high priest, being placed first upon him after he was washed (Lev_8:7). It seems to be derived from a verb meaning to cover, or hide. It seems to have been interwoven, like net or chequer work, so as to present what in modern days we should call a damask appearance, combining weaving with a species of embroidery. The blue robe, and gorgeous ephod with its cluster of brilliant precious stones on the shoulders and breastplate, would entirely conceal from the eye of an observer this fine linen coat. Beneath, therefore, the splendid dress of the high priest there was a more humble attire of pure white, though it was still a garment for glory and beauty. The outer garments were distinctly of a representative character; that is, they bore the names of Israel before the Lord. But in this under tunic there was no apparent connection with that people. It was rather the personal clothing of the high priest, manifesting him, beneath all his official glory, as one who could minister before the Lord in a perfect righteousness of his own. A glory and beauty no less costly and precious than was displayed by the other garments, though to the eye of sense not so striking in appearance. In fact, the high priest could not have worn his magnificent apparel Unless he could previously exhibit a spotless purity, diversified in every possible way like the embroidered fine linen coat. The Lord Jesus, in the days of His flesh, passed through an ordeal of temptation and suffering, throughout which He evinced His complete fitness to be the Great High Priest in resurrection, showing forth a righteousness and holiness, as well as grace, sympathy, and tenderness which proved Him perfectly suited for this high dignity and responsibility. (H. W. Soltau.)
The embroidered coat
This garment was most proper to our High Priest of the New Testament, Jesus Christ, who is by it described (Rev_1:13), clothed in a garment down to the feet. Noting--
1. The excellency of His person, who is Prince of Peace (Isa_9:6), for such long white garments ever betoken peace, both within the church and without.
2. That He excelled in wisdom and counsel, being the Great Counsellor and the Spirit of counsel and understanding resting in His breast (Isa_11:2), for to such also the garments belonged (Dan_5:7; Dan_5:16).
3. The lovely and beautiful connection and conjunction of His prophetical, priestly, and princely offices; sincerely and perfectly fulfilling them and appearing before God in them as in a most costly embroidered garment consisting of many pieces and many colours fitly couched and laid together. And this garment He wore, not only on earth (as the priests did), but now after His ascension, He continues to perform the office of the High Priest for His Church, in the same embroidered garment, presenting before God the merit of His only sacrifice and making intercession to the Father for it. (T. Taylor, D. D.)
The girdle.
The girdle
This was worn by the Hebrews as an ornament and as a strengthener. It was put on Aaron, but our Jesus has in Himself everything that was symbolized by this, and everything else that was put on Aaron. I like to look at the girdle as the symbol of service, and at Jesus Christ as our girded High Priest, ever ready to go to God on His peoples errands. Jesus is ever ready for any service His people may need. He will present their prayers to God and obtain answers for His beloved disciples, or He will stoop to wash their feet. (G. Rodgers.)
The girdle
This girdle was made of the same materials as the vail; but the order of their arrangement was that of the innermost curtains of the Tabernacle, viz., fine linen, blue, purple, scarlet. The fine linen, type of righteousness, comes first, answering to that beautiful passage in Isa_11:5. Righteousness and faithfulness which the Lord Jesus has made perfectly manifest and proved to the utmost in His death upon the Cross. The object of the girdle was to strengthen the loins for service. And the high priest, beneath garments of majesty, glory, brilliancy, and power, still preserved his place as the girded righteous servant of the Lord. So the Lord Jesus upon the throne of glory, having all power in heaven and in earth, and with the name above every name, yet delights to maintain His place as Gods servant, fulfilling the Fathers counsels and accomplishing His will in the salvation and ultimate perfection of those that are His. We have in Joh_13:1-38 a striking illustration of our blessed Lords holy service; deeply instructive to us in two ways: first, as teaching us what His present occupations are in our behalf, and next, as giving us an example which we have to follow if we would taste of His happiness and joy. One way in which we may wash one anothers feet is by prayer and intercession for one another; and another mode is by seeking to deliver any of the Lords people that may be ensnared, from the entanglements into which they have fallen. (H. W. Soltau.)
The girdle
The sixth garment is the girdle of needlework (verse 39). Of divers matter, linen, blue silk, purple and scarlet, and of divers colours (Exo_39:29). The use of it was to fasten the priests garment unto him, that they may not hang loose upon him in his ministration; and specially points out unto us our High Priest, Jesus Christ, described after His ascension (Rev_1:13), And girt about the paps with a golden girdle. Noting in Christ four things.
1. The truth and constancy in accomplishing all the gracious promises of the gospel, seeing our High Priest is girt about with a girdle of verity.
2. His justice, integrity, pure and uncorrupt judgment, as gold (Isa_11:5), Righteousness shall be the girdle of His loins and faithfulness the girdle of His reins.
3. His readiness to do the office of a Mediator.
4. His mindfulness and care in performing His office. For as not girding is a sign of carelessness and negligence, so girding of care and industry. So our Lord and High Priest never carelessly cast off any poor and penitent sinner; but in the days of His flesh minded their misery; and now in heaven keeps on His girdle, casts not off the care of His Church, but perpetually accomplisheth whatsoever is needful for her salvation. (T. Taylor, D. D.)
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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 v39 THE KINGDOM OF PRIESTS.—Exo_28:39-43
THE KINGDOM OF PRIESTS.—Exo_28:39-43
Aaron was the high priest, but all his sons were priests also, and in the text we have given more particularly the garments of the common priests. Let us notice these as suggestive of the character of the kingdom of priests created by Christ Jesus.
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I. The holiness of the garments. Not only are Aaron’s garments called “holy,” Exo_28:2; but the garments for his sons are called “holy” also, Exo_28:4. He who wore these garments was separated to God, doing God’s service. The sons of Christ are thus holy unto God. These garments indicate the completeness of their sanctification. The garments of the priest in several parts indicate that he is entirely clothed in holiness. Does not the coat of fine linen or the tunic, Exo_28:39, indicate the sanctification of the heart which beats beneath it? Does not the girdle, Exo_28:39, which is a symbol of readiness and service, indicate the sanctification of the active life? Does not the bonnet or turban, Exo_28:4, indicate the hallowing of the intellect? Do not the linen drawers, Exo_28:42, indicate the sanctification of the flesh? The whole nature and life for God. These garments indicate the thoroughness of their sanctification. The tunic above the drawers, the girdle around the tunic. Our purity must be deep and thorough. “Thou desirest truth in the inward parts.” Are we thus sanctified to God?
II. The beauty of the garments. The workmen were to “take the gold, and the blue, and the red, and the crimson, and the fine linen,” Exo_28:5. The tunic was of fine linen, the girdle was the work of the embroiderer, and the turban was for glory and beauty. Holiness is beauty. Is not this the grand idea of the priest’s gorgeous apparel? Purity causes the whole man to shine, and touches his whole life into beauty. Many aim to make themselves beautiful, but it is a mistake to aim at beauty; we must aim at purity, and purity transfigures all. What beauty about a true heart! A noble mind! A chaste body! A sincere and transparent life! Holiness is the highest beauty. Gold, blue, crimson, red, fine linen—here you have the richest material, the finest fabric, the highest colours. Holiness of heart and life reveal the highest beauty. Physical, intellectual beauty are alike inferior to the beauty of holiness. “I will greatly rejoice in the Lord, my soul shall be joyful in my God: for He hath clothed me with the garments of salvation; He hath covered, me with the robe of righteousness” (Isa_61:10). Notice—
III. The indispensability of these garments, Exo_28:43. “Without holiness no man shall see the Lord.” Without this holiness our worship will not be acceptable; our services for society not be efficacious; our spirit shall not stand acquitted in the judgment It is the wedding-garment of the Gospel.
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.
Holy Wholly! Exo_28:40-43. In the raiment of Aaron, as in all the tabernacle appurtenances, every part was holy throughout. Not a carven pomegranate—not a bell, silver or golden, but was holy wholly. The table and its lamps, with flowers of silver light, tent and stones, fluttering curtains and ascending incense, altar and sacrifice, breastplate and ephod, mitre and gem-clasped girdle, wreathen chains and jewelled hangings, were holy. This signified not only
(1) the entire holiness of God, with whom we have to do, but also
(2) the absolute necessity for thorough sanctification of heart and life in ourselves. This is the will of God; and to accomplish this He sets His jewels in the fires that they may be purified, and like Himself in holiness.
“No spot or wrinkle on their holy brow,
No film upon their robes of dazzling white,
Most beautiful, most glorious; every saint
HOLY in individual HOLINESS.”
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv39, 40, 42 General Information:
General Information:
God continues to tell Moses what the people must do.
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turban
This was a tall head covering made from cloth wrapped around the head several times. See how you translated this in Exodus 28:4.
sash
A sash is a decorative piece of cloth that a person wears around his waist or across his chest. See how you translated this in Exodus 28:4.
the work of an embroiderer
An embroiderer is a person who sews designs into cloth. See how you translated this in Exodus 26:36.
translationWords
works
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 vv39, 42 28:39 Apparently the tunic was a shirt worn under…
28:39 Apparently the tunic was a shirt worn under the robe (see 29:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.