Exodus · Chapter 28

V. 1. Aaron and his sons-Hitherto every master of a family was priest to his own family. But now the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a publick priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord, Psalm 99:6, had enough to do as their prophet, to consult the oracle for them, and as their prince, to judge among them. Nor was he desirous to ingross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family; but was very well pleased to see his brother Aaron invested with this office, and his sons after him; while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard to the glory of God, that he had so little regard to the preferment of his own family. Aaron, that had humbly served as a prophet to his younger brother Moses, and did not decline the office, is now advanced to be a priest to God. God had said to Israel in general, that they should be to him a kingdom of priests; but because it was requisite that those who ministered at the altar should give themselves wholly to the service, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron’s loins descended all the priests of the Jewish church, whom we read of both in the Old Testament and in the New.

Verse 1. Aaron-and his sons] The priesthood was to be restrained to this family because the public worship was to be confined to one place; and previously to this the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed that, if Moses had not acted by the Divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites, and established the priesthood, the only dignity in the nation, in the family of his brother Aaron. “The priests, however, had no power of a secular nature, nor does it appear from history that they ever arrived at any till the time of the Asmoneans or Maccabees.” See Clarke’s note on “Exodus 19:22”.

1, He appoints the garments of his head-servant, the high-priest, First, An ephod and girdle, 6-14; second, A breastplate of judgment, 15-29, in which must be put the Urim and Thummim, 30; third, The robe of the ephod, 31-35; fourth, The mitre, 36-39. 2, The garments of the inferior priests, 40-43. NOTES ON CHAPTER 28.

Verse 1. Aaron and his sons — Hitherto every master of a family was priest to his own family. But now, as the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord, (Psalm 99:6,) had enough to do as their prophet, to consult the oracle for them, and as their prince, to judge among them. Nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family; but was very well pleased to see his brother Aaron invested with this office, and his sons after him; while (how great soever he himself was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard to the glory of God, that he had so little regard to the preferment of his own family. Aaron, that had humbly served as a prophet to his younger brother Moses, and did not decline the office, is now advanced to be a priest to God. God had said to Israel in general, that they should be to him a kingdom of priests; but because it was requisite that those who ministered at the altar should give themselves wholly to the service of God, he had chosen from among them one to be a family of priests, the father and his four sons; and from Aaron’s loins descended all the priests of the Jewish Church, whom we read of both in the Old Testament and in the New.

Verse 1. Take Aaron thy brother. Intimations had before been given of this designation; but this is the first express appointment of Aaron and his sons to the priesthood. The heads of families had hitherto officiated as priests and offered sacrifices, without any special appointment; but now this practice was retracted, and the sacerdotal office confined to the family of Aaron only. Moses not only gave proof of his disinterestedness, in leaving his own posterity in the rank of private Levites, whilst he confirmed Aaron and his descendants in this important and honourable service; but he made it manifest that he acted entirely by divine direction, Hebrews 5:4, 5, which is further evinced by the remarkable circumstance of no provision being made about the succession to the priesthood in case Aaron’s family should be extinct. This was according to human observation very probable, especially after the death of Nadab and Abihu, and must have been followed by the entire subversion of the whole form of worship instituted by Moses: for it was fundamental to it that no person in any age, or in any case, should officiate as priest under the penalty of death, except he was of Aaron’s family. Yet in entire confidence that God would provide for the continuance of the religion which he had appointed, and being conscious that he acted by his authority, Moses left the whole dependent on an apparent mere contingency. This is what human policy would never have done; but the providence of God took care of that which was thus simply committed to him. The priests of the family of Aaron increased, and continued as long as that dispensation continued, and until the new dispensation was introduced.

THE HOLY GARMENTS OF THE PRIESTS, 1-43.

The institution of the Aaronic priesthood and the ceremonials of their induction into office, their dress, and the duties of their office, are explicitly referred in this and following chapters to the time of Moses. The theory which maintains the post-exilian origin of this “priest code” is obliged to treat this entire narrative as unhistorical, and has gone to the extreme of teaching that the structure and cultus of the Mosaic tabernacle must all be relegated to the realm of fiction. How this reverses and revolutionizes all history and tradition, and introduces difficulties greater than those it seeks to explain, must be apparent to the un-biassed student of these sacred books. That the Levitical priesthood was instituted by Moses, and that Aaron and his sons were consecrated first for the holy services of the tabernacle, are facts most reasonable and supposable in themselves. No other period in all the history of Israel was so appropriate for the establishment of such a sacerdotal cultus, and no man, under God, could have been better qualified to set in order the offices and work of this ministry than Moses, whose Egyptian training must have made him familiar with the cultus and mysteries of the great temples of the Nile.

1. Take thou unto thee Aaron — Or, Bring thou Aaron thy brother near to thee. Moses, as the divinely chosen minister and mediator between Jehovah and the people, is the proper person to formally institute a new law and order of priestly ministrations. Nadab and Abihu have been already mentioned, (Exodus 24:1, 9,) and in Leviticus 10:1, 2, we read of their sudden destruction for offering “strange fire before Jehovah.” The four sons of Aaron are mentioned in the genealogy of chapter 6:23. Eleazar succeeded his father, and the priestly robes were transferred to him in Mount Hor. Numbers 20:24-28. He in turn was succeeded by his son Phinehas. Compare Exodus 6:25, and Joshua 24:33; Judges 20:28. The descendants of Ithamar subsequently attained precedence, (see note on 1 Samuel 1:9,) and representatives of both these sons of Aaron appear to have held office in David’s time, (see note on 2 Samuel 6:17, and 8:17,) but the deposition of Abiathar by Solomon (2 Kings 2:35, note) restored the line of Eleazar.

V. 2. 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. 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.

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. 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.

Verse 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.

Ver. 2. Holy garments. Whatever was separated from common uses, and consecrated to the immediate service of God, was called HOLY, whether it were person or thing. These garments were not only intended to distinguish the priest from the people, and to decorate them and render their persons and ministrations respected by the people; but they were emblematical of that holy conversation and conduct, which should ever be the “glory and beauty,” the distinguishing mark of the ministers of religion: without which they and the services they perform will be had in contempt. They were also especially typical of the glory of the divine majesty, and the beauty of complete holiness, which rendered Jesus Christ such a High Priest as became us, and stamped infinite value on his whole work.

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.

Verse 3. Whom I have filled with the spirit of wisdom] So we find that ingenuity in arts and sciences, even those of the ornamental kind, comes from God. It is not intimated here that these persons were filled with the spirit of wisdom for this purpose only; for the direction to Moses is, to select those whom he found to be expert artists, and those who were such, God shows by these words, had derived their knowledge from himself. Every man should be permitted as far as possible to follow the bent or direction of his own genius, when it evidently leads him to new inventions, and improvements on old plans. How much has both the labour of men and cattle been lessened by improvements in machinery! And can we say that the wisdom which found out these improvements did not come from God? No man, by course of reading or study, ever acquired a genius of this kind: we call it natural, and say it was born with the man. Moses teaches us to consider it as Divine. Who taught NEWTON to ascertain the laws by which God governs the universe, through which discovery a new source of profit and pleasure has been opened to mankind through every part of the civilized world? No reading, no study, no example, formed his genius. God, who made him, gave him that compass and bent of mind by which he made those discoveries, and for which his name is celebrated in the earth. When I see NAPIER inventing the logarithms; COPERNICUS, DES CARTES, and KEPLER contributing to pull down the false systems of the universe, and NEWTON demonstrating the true one; and when I see the long list of PATENTEES of useful inventions, by whose industry and skill long and tedious processes in the necessary arts of life have been shortened, labour greatly lessened, and much time and expense saved; I then see, with Moses, men who are wise-hearted, whom God has filled with the spirit of wisdom for these very purposes; that he might help man by man, and that, as time rolls on, he might give to his intelligent creatures such proofs of his Being, infinitely varied wisdom, and gracious providence, as should cause them to depend on him, and give him that glory which is due to his name. How pointedly does the Prophet Isaiah refer to this sort of teaching as coming from God, even in the most common and less difficult arts of life! The whole passage is worthy of the reader’s most serious attention. “Doth the ploughman plough all day to sow? doth he open and break the clods of his ground? When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye, in their place? For HIS GOD DOTH INSTRUCT HIM to discretion, and doth teach him. For the fitches are not threshed with a threshing-instrument, neither is a cart-wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. This also cometh forth from the LORD of hosts, who is wonderful in counsel, and excellent in working,” Isaiah 28:24-29. But let us take heed not to run into extremes here; machinery is to help man, not to render him useless. The human hand is the great and most perfect machine, let it not be laid aside. In our zeal for machinery we are rendering all the lower classes useless; filling the land with beggary and vice, and the workhouses with paupers; and ruining the husbandmen with oppressive poor-rates. Keep machinery as a help to the human hand, and to lighten the labour, but never let it supersede either.

This principle, that God is the author of all arts and sciences, is too little regarded: Every good gift, and every perfect gift, says St. James, comes from above, from the FATHER of LIGHTS. Why has God constructed every part of nature with such a profusion of economy and skill, if he intended this skill should never be discovered by man, or that man should not attempt to examine his works in order to find them out? From the works of CREATION what proofs, astonishing and overwhelming proofs, both to believers and infidels, have been drawn both of the nature, being, attributes, and providence of God! What demonstrations of all these have the Archbishop of Cambray, Dr. Nieuwentyt, Dr. Derham, and Mr. Charles Bonnet, given in their philosophical works! And who gave those men this wisdom? GOD, from whom alone MIND, and all its attributes, proceed. While we see Count de Buffon and Swammerdam examining and tracing out all the curious relations, connections, and laws of the ANIMAL kingdom; -Tournefort, Ray, and Linne, those of the

VEGETABLE;-Theophrastus, Werner, Klaproth, Cronstedt, Morveau, Reamur, Kirwan, and a host of philosophical chemists, Boerhaave, Boyle, Stahl, Priestley, Lavoisier, Fourcroy, Black, and Davy, those of the MINERAL; the discoveries they have made, the latent and important properties of vegetables and minerals which they have developed, the powerful machines which, through their discoveries, have been constructed, by the operations of which the human slave is restored to his own place in society, the brute saved from his destructive toil in our manufactories, and inanimate, unfeeling NATURE caused to perform the work of all these better, more expeditiously, and to much more profit; shall we not say that the hand of GOD is in all this? Only I again say, let machinery aid man, and not render him useless. The nations of Europe are pushing mechanical power to a destructive extreme. He alone girded those eminent men, though many of them knew him not; he inspired them with wisdom and understanding; by his all-pervading and all-informing spirit he opened to them the entrance of the paths of the depths of science, guided them in their researches, opened to them successively more and more of his astonishing treasures, crowned their persevering industry with his blessing and made them his ministers for good to mankind. The antiquary and the medalist are also his agents; their discernment and penetration come from him alone. By them, how many dark ages of the world have been brought to light; how many names of men and places, how many customs and arts, that were lost, restored! And by their means a few busts, images, stones, bricks, coins, rings, and culinary utensils, the remaining wrecks of long-past numerous centuries have supplied the place of written documents, and cast a profusion of light on the history of man, and the history of providence. And let me add, that the providence which preserved these materials, and raised up men to decipher and explain them, is itself gloriously illustrated by them.

Of all those men (and the noble list might be greatly swelled) we may say the same that Moses said of Bezaleel and Aholiab: “GOD hath filled them with the Spirit of God, in wisdom, and in understanding, and in knowledge; and in all manner of workmanship, to devise cunning works; to work in gold and in silver, and in brass, in cutting of stones, carving of timber, and in all manner of workmanship;” Exodus 31:3-6. “The works of the Lord are great, sought out of all them that have pleasure therein;” Psalm 111:2.

Ver. 3. Wise-hearted. Whoever is endowed with skill to perform the service assigned him in the church of God, and does it uprightly and diligently, is “wise-hearted,” and will give God the glory of making him so. All natural wisdom is the gift of God, but this seems to have been supernaturally bestowed.

3. Wise hearted — Those gifted with the genius and skill for such artistic work as is here contemplated. The spirit of wisdom is here and in Exodus 31:3, shown to be a gift of God, and those who possessed the tact and knowledge for making appropriate garments for the priestly office were to be regarded as divinely qualified for just such kind of service.

Verse 4. Breastplate] חשנ choshen. See Clarke on “Exodus 25:7”. Ephod] dpa. See Clarke’s note on “Exodus 25:7”.

Robe] מעיל meil, from hl[ alah, to go up, go upon; hence the meil may be considered as an upper coat, a surtout. It is described by Josephus as a garment that reaches down to the feet, not made of two distinct pieces, but was one entire long garment, woven throughout. This was immediately under the ephod. See Clarke on “Exodus 28:31”, &c. Broidered coat] xbvt tntk kethoneth, tashbets, what Parkhurst translates a close, strait coat or garment; according to Josephus, “a tunic circumscribing or closely encompassing the body, and having tight sleeves for the arms.” This was immediately under the meil or robe, and answered the same purpose to the priests that our shirts do to us. See Clarke on “Exodus 28:13”.

Mitre] tpnxm mitsnepheth. As this word comes from the root ãnx tsanaph, to roll or wrap round, it evidently means that covering of the head so universal in the eastern countries which we call turban or turband, corrupted from the Persian [Persic] doolbend, which signifies what encompasses and binds the head or body; and hence is applied, not only to this covering of the head, but to a sash in general. As the Persian word is compounded of [Persic] dool, or dawal, a revolution, vicissitude, wheel, &c., and [Persic] binden, to bind; it is very likely that the Hebrew words rwd dur, to go round, and cnb benet, a band, may have been the original of doolbend and turband. It is sometimes called [Persiac] serbend, from [Persic] ser, the head, and [Persic] binden, to bind. The turban consists generally of two parts: the cap, which goes on the head; and the long sash of muslin, linen, or silk, that is wrapped round the head. These sashes are generally several yards in length.

A girdle] cnba abnet, a belt or girdle; see before. This seems to have been the same kind of sash or girdle, so common in the eastern countries, that confined the loose garments about the waist; and in which their long skirts were tucked up when they were employed in work, or on a journey. After being tied round the waist, the two ends of it fell down before, to the skirts of their robes.

4, 5. These are the garments — In these two verses the principal articles of the priestly dress are mentioned, and the materials which were to be used in making them, but the fuller description of the several articles is given in the sequel of the chapter.

4, 5. These are the garments — In these two verses the principal articles of the priestly dress are mentioned, and the materials which were to be used in making them, but the fuller description of the several articles is given in the sequel of the chapter.

V. 6. The ephod, was the outmost garment of the high-priest; linen ephods were worn by the inferior priests, but this, which the high-priest 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 close to him with a curious girdle of the same stuff. The shoulder pieces were buttoned together with two precious stones set in gold, one on each shoulder. In allusion to this, Christ our high priest appeared to John, girt about the paps with a golden girdle, such as was the curious girdle of the ephod, Revelation 1:13. Righteousness is the girdle of his loins. He is girt with strength for the work of our salvation. And as Aaron had the names of all Israel upon his shoulders in precious stones, so He presents to himself and to his Father a glorious church, Ephesians 5:27. He bears them before the Lord for a memorial, in token of his appearing before God as the representative of all Israel, and an advocate for them.

Verse 6. They shall make the ephod of gold — This was the outmost garment of the high-priest. Linen ephods were worn by the inferior priests; but this which the high-priest wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short linen coat without sleeves, of various colours, which hung behind upon the back and shoulders, and came down before upon the breast. The shoulder pieces were buttoned together with two onyx-stones, set in gold, one on each shoulder. And on these two onyx-stones were engraven the names of the twelve sons of Israel, six on each stone, according to their seniority, that the high-priest might bear their names before the Lord in his ministrations, in token of his appearing before God as their representative, and for a memorial, that he might both remember to plead their cause as their advocate, and also might put the Lord in remembrance, so to speak, of his promises to them, Isaiah 9:6. A similar reason is given, (verse 29,) for his wearing the breast-plate. Le Clerc gives it as his opinion, that these names upon the two precious stones signified further, 1st, The union of all the tribes in one commonwealth; 2d, Their union in one religion and priesthood; and, 3d, That the care of the public religion rested, as it were, upon the high-priest, and was, of all concerns, to be next his heart. According to our translation, and as most interpreters have understood the expression, the ephod was girt on with a girdle over the breast, dyed, embroidered, and interwoven with gold, like the other parts of the ephod. Thus Christ appeared to John, girt about the paps with a golden girdle, Revelation 1:13. Righteousness was the girdle of his loins. He was girt with strength for the work of our salvation, and was clad with zeal as with a cloak. The government also is upon his shoulders, and he ever liveth to make intercession for his people, bearing their names before God, as a memorial, not engraven on stones of onyx, but in characters of unspeakable and everlasting love upon his heart. Hence, as their representative and advocate, he interposes in their behalf, prevalently pleads their cause, and will present them to himself and to his Father, a glorious church, (Ephesians 5:27,) without spot, or wrinkle, or any such thing.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

6. The ephod — This was the most conspicuous garment of the high priest, and was made of the same material as the tabernacle-cloth and vail, (Exodus 26:1, 31,) but was interlaced with gold threads, the cunning work of the weaver. According to Wilkinson the Egyptian monuments exhibit coloured costumes woven with what appear like threads of gold.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

7. Two shoulderpieces — Hence the ephod is called, by the Septuagint translators, epwmiv, and the Vulgate, superhumerale, a garment to be worn upon the shoulder. It evidently consisted of two pieces, joined at the two edges, that is, at the two upper ends, or edges, which were fitted to come together at the top of the shoulders, as may be seen in the cuts on the opposite page.

Verse 8. The curious girdle of the ephod] The word bvj chesheb, rendered here curious girdle, signifies merely a kind of diaper, or embroidered work; (see Clarke’s note on “Exodus 26:1”;) and it is widely different from cnba abnet, which is properly translated girdle, Exodus 28:4. The meaning therefore of the text, according to some, is this, that the two pieces, Exodus 28:7, which connected the parts of the ephod at the shoulders where the onyx stones were set, should be of the same texture with the ephod itself, i.e., of gold, blue, purple, scarlet, and fine twined linen, embroidered together. But others suppose that some kind of a girdle is meant, different from the abnet, Exodus 28:39, being only of plain workmanship.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

8. The curious girdle — By means of which the two pieces of the ephod were to be fastened about the body. These were of the same material as the rest. Comp. verse 6.

Verse 9. Two onyx stones] See Clarke on “Exodus 25:7”.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

9-12. Two onyx stones — Hebrews, stones of shoham. Some render beryl, others, sardonyx. These were to have graven on them the names of the twelve sons of Israel; according to Josephus (Ant., 3:7, 5) the elder sons’ names were on the right shoulder, so that the younger must have been on the left. Thus arranged according to their birth, if we are guided by Genesis 29 and 30, they would have been as follows:

RIGHT. — LEFT.

Reuben — Gad

Simeon — Asher

Levi — Issachar

Judah — Zebulun

Dan —Joseph

Naphtali — Benjamin.

The engraving of the names upon the two stones was to be after the manner of a signet, or seal, and the stones themselves were to be set upon the shoulders of the ephod for stones of memorial, continually admonishing the wearer of them that he acted as the consecrated representative of the twelve tribes of Israel, and not for himself alone. The stones were to be set in ouches of gold, or rather surrounded with textures of gold. According to Josephus, “there were two sardonyxes upon the ephod at the shoulders to fasten it, in the nature of buttons, having each end running to the sardonyxes of gold that they might be buttoned by them.” The vacant space (e) in the cut indicates the place where the breastplate (described verses 15-29) was to be worn.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

9-12. Two onyx stones — Hebrews, stones of shoham. Some render beryl, others, sardonyx. These were to have graven on them the names of the twelve sons of Israel; according to Josephus (Ant., 3:7, 5) the elder sons’ names were on the right shoulder, so that the younger must have been on the left. Thus arranged according to their birth, if we are guided by Genesis 29 and 30, they would have been as follows:

RIGHT. — LEFT.

Reuben — Gad

Simeon — Asher

Levi — Issachar

Judah — Zebulun

Dan —Joseph

Naphtali — Benjamin.

The engraving of the names upon the two stones was to be after the manner of a signet, or seal, and the stones themselves were to be set upon the shoulders of the ephod for stones of memorial, continually admonishing the wearer of them that he acted as the consecrated representative of the twelve tribes of Israel, and not for himself alone. The stones were to be set in ouches of gold, or rather surrounded with textures of gold. According to Josephus, “there were two sardonyxes upon the ephod at the shoulders to fasten it, in the nature of buttons, having each end running to the sardonyxes of gold that they might be buttoned by them.” The vacant space (e) in the cut indicates the place where the breastplate (described verses 15-29) was to be worn.

V. 11. Ouches-Hollow places, such as are made in gold rings, to receive and hold the precious stones.

Verse 11. Like the engravings of a signet] So signets or seals were in use at this time, and engraving on precious stones was then an art, and this art, which was one of the most elegant and ornamental, was carried in ancient times to a very high pitch of perfection, and particularly among the ancient Greeks; such a pitch of perfection as has never been rivalled, and cannot now be even well imitated. And it is very likely that the Greeks themselves borrowed this art from the ancient Hebrews, as we know it flourished in Egypt and Palestine long before it was known in Greece.

Verse 11. Ouches — Hollow places, such as are made in gold rings, to receive and hold the precious stones.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

9-12. Two onyx stones — Hebrews, stones of shoham. Some render beryl, others, sardonyx. These were to have graven on them the names of the twelve sons of Israel; according to Josephus (Ant., 3:7, 5) the elder sons’ names were on the right shoulder, so that the younger must have been on the left. Thus arranged according to their birth, if we are guided by Genesis 29 and 30, they would have been as follows:

RIGHT. — LEFT.

Reuben — Gad

Simeon — Asher

Levi — Issachar

Judah — Zebulun

Dan —Joseph

Naphtali — Benjamin.

The engraving of the names upon the two stones was to be after the manner of a signet, or seal, and the stones themselves were to be set upon the shoulders of the ephod for stones of memorial, continually admonishing the wearer of them that he acted as the consecrated representative of the twelve tribes of Israel, and not for himself alone. The stones were to be set in ouches of gold, or rather surrounded with textures of gold. According to Josephus, “there were two sardonyxes upon the ephod at the shoulders to fasten it, in the nature of buttons, having each end running to the sardonyxes of gold that they might be buttoned by them.” The vacant space (e) in the cut indicates the place where the breastplate (described verses 15-29) was to be worn.

Verse 12. Aaron shall bear their names before the Lord] He was to consider that he was the representative of the children of Israel; and the stones on the ephod and the stones on the breastplate were for a memorial to put Aaron in remembrance that he was the priest and mediator of the twelve tribes; and, speaking after the manner of men, God was to be put in mind of the children of Israel, their wants, &c., as frequently as the high priest appeared before him with the breastplate and the ephod. See Exodus 28:29.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

9-12. Two onyx stones — Hebrews, stones of shoham. Some render beryl, others, sardonyx. These were to have graven on them the names of the twelve sons of Israel; according to Josephus (Ant., 3:7, 5) the elder sons’ names were on the right shoulder, so that the younger must have been on the left. Thus arranged according to their birth, if we are guided by Genesis 29 and 30, they would have been as follows:

RIGHT. — LEFT.

Reuben — Gad

Simeon — Asher

Levi — Issachar

Judah — Zebulun

Dan —Joseph

Naphtali — Benjamin.

The engraving of the names upon the two stones was to be after the manner of a signet, or seal, and the stones themselves were to be set upon the shoulders of the ephod for stones of memorial, continually admonishing the wearer of them that he acted as the consecrated representative of the twelve tribes of Israel, and not for himself alone. The stones were to be set in ouches of gold, or rather surrounded with textures of gold. According to Josephus, “there were two sardonyxes upon the ephod at the shoulders to fasten it, in the nature of buttons, having each end running to the sardonyxes of gold that they might be buttoned by them.” The vacant space (e) in the cut indicates the place where the breastplate (described verses 15-29) was to be worn.

Verse 13. Ouches of gold] txbvm mishbetsoth, strait places, sockets to insert the stones in, from xbv shabats, to close, inclose, straiten. Socket, in this place, would be a more proper translation, as ouch cannot be traced up to any legitimate authority. It appears sometimes to signify a hook, or some mode of attaching things together.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

13, 14. Ouches… chains — These were designed in some way to fasten the ephod and breastplate together, (comp. verse 25,) and so serve to introduce the description of the latter.

Ver. 6-14. The ephod, or the priest’s outer garment, as in Exodus 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, “girt about the paps with a golden girdle.” Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

13, 14. Ouches… chains — These were designed in some way to fasten the ephod and breastplate together, (comp. verse 25,) and so serve to introduce the description of the latter.

V. 15. The most considerable of the ornaments of the high priest was this breast-plate, a rich piece of cloth curiously wrought with gold and purple, two spans long, and a span broad; so that, being doubled, it was a span square. In this breast-plate, the tribes of Israel were recommended to God’s favour in twelve precious stones. Some question whether Levi had a precious stone with his name on or no; if not Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high priest himself being head of the tribe of Levi, sufficiently represented that tribe. Aaron was to bear their names for a memorial before the Lord continually, being ordained for men, to represent them in things pertaining to God; herein typifying our great High Priest, who always appears in the presence of God for us. The name of each tribe was engraven in a precious stone, to signify how precious, in God’s sight, believers are, and how honourable, Isaiah 43:4. The high priest had the names of the tribes both on his shoulders and on his breast, noting both the power and the love with which our Lord Jesus interceeds for us. How near should Christ’s name lie to our hearts, since he is pleased to lay our names so near his? And what a comfort is it to us, in all our addresses to God, that the great High Priest of our profession has the names of all his Israel upon his breast, before the Lord, for a memorial, presenting them to God?

Verse 15. The breastplate of judgment] cpvm חשנ choshen mishpat, the same as the חשנ choshen, see Exodus 25:7, but here called the breastplate of judgment, because the high priest wore it upon his breast when he went to ask counsel of the Lord, to give judgment in any particular case; as also when he sat as judge to teach the law, and to determine controversies. See Leviticus 10:11; Deuteronomy 17:8, 9.

Verse 15. The breast-plate of judgment — The most considerable of the ornaments of the high-priest was this breast-plate, termed the breast-plate of judgment, because the high-priest wore it upon his breast when he went to ask counsel or judgment of God. The Seventy render the word logeion, oracle, because hereby the Lord gave answers to the inquiries made by the high-priest in behalf of Israel. It was a rich piece of cloth, curiously wrought with gold and purple, four-square, that is, nine inches long being doubled, and a span broad. The reason of its being doubled was probably for the greater strength and convenience, as it was to hold the weight of twelve precious stones, with the names of the twelve tribes engraven upon them. Some question whether Levi had a precious stone with his name on it or not; if not, Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high-priest himself being head of the tribe of Levi, sufficiently represented that tribe. Aaron was to bear their names for a memorial before the Lord continually, being ordained for men, to represent them in things pertaining to God; herein typifying our great High- Priest, who always appears in the presence of God for us. The name of each tribe was engraven in a precious stone, to signify how precious in God’s sight believers are, and how honourable, Isaiah 43:4. The high-priest had the names of the tribes both on his shoulders and on his breast, denoting both the power and the love with which our Lord Jesus intercedes for us. How near should Christ’s name lie to our hearts, since he is pleased to lay our names so near his! And what a comfort is it to us, in all our addresses to God, that the great High-Priest of our profession has the names of all his Israel upon his breast before the Lord, for a memorial, presenting them to God!

Ver. 15. The breastplate of judgment was a double piece of cloth, a span square, richly wrought, and fastened with chains of gold to the golden ephod, upon the breast of the highpriest. In this breastplate were fixed twelve precious stones of different kinds, an emblem of the diverse excellencies of the members of the church of Christ, who amongst them possess all that is valuable upon earth. These stones were set in gold, each with the name of its tribe engraven upon it. This breastplate Aaron wore, when he went into the holy place, for a memorial before the Lord; not only that he might present their cause before him, but that he himself might be reminded that he acted in a public character, and was to have the interest of all the tribes of Israel, whom he represented, near his heart, without prejudice or partiality. In this he was an evident type of Christ, who has the name of every individual of his people ever engraven upon his heart; and within the veil will be sure never to forget or neglect any of them, or of their concerns, however destitute or despicable they may be upon earth; but will care for them with his whole heart. The heathens had a teraphim, as in Ezekiel 21:21; and Zechariah 10:2. The ancient judges also wore breastplates of judgment, indicative that their decisions were clear and perfect.

15. Breastplate of judgment — This is not to be thought of as a military breastplate of metal, but as a very richly ornamented fabric, made of the same material as the ephod, upon which it was to be fastened by rings and chains of gold. Verses 22-25. Its probable form is shown in the cut, which is taken from McClintock and Strong’s Cyclopaedia. It was called breastplate of judgment from its holding the mysterious Urim and Thummim, (verse 30,) by which the judgment of God was sometimes ascertained.

Verse 16. Four-square it shall be] Here we have the exact dimensions of this breastplate, or more properly breast-piece or stomacher. It was a span in length and breadth when doubled, and consequently two spans long one way before it was doubled. Between these doublings, it is supposed, the Urim and Thummim were placed. See Clarke on “Exodus 28:30”.

16. Foursquare it shall be… doubled — Being a span, that is, half a cubit (about 9.5 inches) in length and breadth, the doubling or folding of it would form a kind of bag, adapted to contain the Urim and Thummim.

Verse 17. Four rows of stones] With a name on each stone, making in all the twelve names of the twelve tribes. And as these were disposed according to their birth, Exodus 28:10, we may suppose they stood in this order, the stones being placed also in the order in which they are produced, Exodus 28:17-20:—

FIRST ROW

Upon a Sardius or

Ruby

was

engraven

Reuben ראובנ Sons of

Leah

——— Topaz ——— Simeon ˆ[ms “

——— Carbuncle ——— Levi Ywl “

SECOND

ROW

Upon an Emerald was

engraven

Judah Hdwhy “

——— Sapphire ——— Issachar Rkccy “

——— Diamond ——— Zebulun זבולנ “

THIRD ROW

Upon a Ligure or

Jacinth

was

engraven

Dan דנ Sons of

Bilhah,

Rachael’s

maid.

Agate Naphtali Yltpn “

Amethyst Gad Dg Sons of

Zilpah,

Leah’s

maid.

FOURTH

ROW

Upon a Beryl, or

Crysolite

was

engraven

Asher Rva “

Onyx, or

Sardonyx

Joseph Pswy Sons of

Rachael.

Jasper Benjamin בנימין “

In this order the Jews in general agree to place them. See the Jerusalem Targum on this place, and the Targum upon Canticles, Song of Solomon 5:14; and see also Ainsworth. The Targum of Jonathan says, “These four rows were placed opposite to the four quarters of the world; but this could only be when laid down horizontally, for when it hung on the breast of the high priest it could have had no such position. As it is difficult to ascertain in every case what these precious stones were, it may be necessary to consider this subject more at large.

1. A SARDIUS, מדם odem, from the root adam, he was ruddy; the ruby, a beautiful gem of a fine deep red colour. The sardius, or sardie stones, is defined to be a precious stone of a blood-red colour, the best of which come from Babylon.

2. A TOPAZ, hdcp pitdah, a precious stone of a pale dead green, with a mixture of yellow, sometimes of a fine yellow; and hence it was called chrysolite by the ancients, from its gold colour. It is now considered by mineralogists as a variety of the sapphire.

3. CARBUNCLE, tqrb bareketh, from qrb barak, to lighten, glitter, or glister; a very elegant gem of a deep red colour, with an admixture of scarlet. From its bright lively colour it had the name carbunculus, which signifies a little coal; and among the Greeks anqrax anthrax, a coal, because when held before the sun it appears like a piece of bright burning charcoal. It is found only in the East Indies, and there but rarely.

4. EMERALD, Ëpn nophech, the same with the ancient smaragdus; it is one of the most beautiful of all the gems, and is of a bright green colour, without any other mixture. The true oriental emerald is very scarce, and is only found at present in the kingdom of Cambay.

5. SAPPHIRE, ryps sappir. See this described, Exodus 24:10.

6. DIAMOND, יהלם yahalom, from הלם halam, to beat or smite upon. The diamond is supposed to have this name from its resistance to a blow, for the ancients have assured us that if it be struck with a hammer, upon an anvil, it will not break, but either break them or sink into the surface of that which is softest. This is a complete fable, as it is well known that the diamond can be easily broken, and is capable of being entirely volatilized or consumed by the action of fire. It is, however, the hardest, as it is the most valuable, of all the precious stones hitherto discovered, and one of the most combustible substances in nature.

7. LIGURE, לשם leshem, the same as the jacinth or hyacinth; a precious stone of a dead red or cinnamon colour, with a considerable mixture of yellow.

8. AGATE, wbv shebo. This is a stone that assumes such a variety of hues and appearances, that Mr. Parkhurst thinks it derives its name from the root bv shab, to turn, to change, “as from the circumstance of the agate changing its appearance without end, it might be called the varier.” Agates are met with so variously figured in their substance, that they seem to represent the sky, the stars, clouds, earth, water, rocks, villages, fortifications, birds, trees, flowers, men, and animals of different kinds. Agates have a white, reddish, yellowish, or greenish ground. They are only varieties of the flint, and the lowest in value of all the precious stones.

9. AMETHYST, hmlja achlamah, a gem generally of a purple colour, composed of a strong blue and deep red. The oriental amethyst is sometimes of a dove colour, though some are purple, and others white like diamonds. The name amethyst is Greek, amequstov, and it was so called because it was supposed that it prevented inebriation.

10. The BERYL, vyvrt tarshish. Mr. Parkhurst derives this name from rt tar, to go round, and vv shash, to be vivid or bright in colour. If the beryl be intended, it is a pellucid gem of a bluish green colour, found in the East Indies, and about the gold mines of Peru. But some of the most learned mineralogists and critics suppose the chrysolite to be meant. This is a gem of a yellowish green colour, and ranks at present among the topazes. Its name in Greek, chrysolite, crusoliqov, literally signifies the golden stone.

11. The ONYX, שהם shoham. See Clarke note on “Genesis 2:12”; and “Exodus 25:7”. There are a great number of different sentiments on the meaning of the original; it has been translated beryl, emerald, prasius, sapphire, sardius, ruby, cornelian, onyx, and sardonyx. It is likely that the name may signify both the onyx and sardonyx. This latter stone is a mixture of the chalcedony and cornelian, sometimes in strata, at other times blended together, and is found striped with white and red strata or layers. It is generally allowed that there is no real difference, except in the degree of hardness, between the onyx, cornelian, chalcedony, sardonyx, and agate. It is well known that the onyx is of a darkish horny colour, resembling the hoof or nail, from which circumstance it has its name. It has often a plate of a bluish white or red in it, and when on one or both sides of this white there appears a plate of a reddish colour, the jewellers, says Woodward, call the stone a sardonyx.

12. JASPER, hpvy yashepheh. The similarity of the Hebrew name has determined most critics and mineralogists to adopt the jasper as intended by the original word. The jasper is usually defined a hard stone, of a beautiful bright green colour, sometimes clouded with white, and spotted with red or yellow. Mineralogists reckon not less than fifteen varieties of this stone: 1. green; 2. red; 3. yellow; 4. brown; 5. violet; 6. black; 7. bluish grey; 8. milky white; 9. variegated with green, red, and yellow clouds; 10. green with red specks; 11. veined with various colours, apparently in the form of letters; 12. with variously coloured zones; 13. with various colours mixed without any order; 14. with many colours together; 15. mixed with particles of agate. It can scarcely be called a precious stone; it is rather a dull opaque rock.

In examining what has been said on these different precious stones by the best critics, I have adopted such explanations as appeared to me to be best justified by the meaning and use of the original words; but I cannot say that the stones which I have described are precisely those intended by the terms in the Hebrew text, nor can I take upon me to assert that the tribes are arranged exactly in the manner intended by Moses; for as these things are not laid down in the text in such a way as to preclude all mistake, some things must be left to conjecture. Of several of these stones many fabulous accounts are given by the ancients, and indeed by the moderns also: these I have in general omitted because they are fabulous; as also all spiritual meanings which others have found so plentifully in each stone, because I consider some of them puerile, all futile, and not a few dangerous.

17. Four rows of stones — These were in-wrought into the costly fabric in settings or fillings, so as to form a splendid piece of work. The names of these stones, which follow, (verses 17-20,) are sufficient to show that this ornamental breast-piece of the high priest must have been prepared with the greatest possible care and skill. It is hardly possible to identify the Hebrew names of all the stones. The student should consult the larger Bible dictionaries on the several words, where all that is known upon the subject is gathered together.

THE HOLY GARMENTS OF THE PRIESTS, 1-43.

The institution of the Aaronic priesthood and the ceremonials of their induction into office, their dress, and the duties of their office, are explicitly referred in this and following chapters to the time of Moses. The theory which maintains the post-exilian origin of this “priest code” is obliged to treat this entire narrative as unhistorical, and has gone to the extreme of teaching that the structure and cultus of the Mosaic tabernacle must all be relegated to the realm of fiction. How this reverses and revolutionizes all history and tradition, and introduces difficulties greater than those it seeks to explain, must be apparent to the un-biassed student of these sacred books. That the Levitical priesthood was instituted by Moses, and that Aaron and his sons were consecrated first for the holy services of the tabernacle, are facts most reasonable and supposable in themselves. No other period in all the history of Israel was so appropriate for the establishment of such a sacerdotal cultus, and no man, under God, could have been better qualified to set in order the offices and work of this ministry than Moses, whose Egyptian training must have made him familiar with the cultus and mysteries of the great temples of the Nile.

1. Take thou unto thee Aaron — Or, Bring thou Aaron thy brother near to thee. Moses, as the divinely chosen minister and mediator between Jehovah and the people, is the proper person to formally institute a new law and order of priestly ministrations. Nadab and Abihu have been already mentioned, (Exodus 24:1, 9,) and in Leviticus 10:1, 2, we read of their sudden destruction for offering “strange fire before Jehovah.” The four sons of Aaron are mentioned in the genealogy of chapter 6:23. Eleazar succeeded his father, and the priestly robes were transferred to him in Mount Hor. Numbers 20:24-28. He in turn was succeeded by his son Phinehas. Compare Exodus 6:25, and Joshua 24:33; Judges 20:28. The descendants of Ithamar subsequently attained precedence, (see note on 1 Samuel 1:9,) and representatives of both these sons of Aaron appear to have held office in David’s time, (see note on 2 Samuel 6:17, and 8:17,) but the deposition of Abiathar by Solomon (2 Kings 2:35, note) restored the line of Eleazar.

Ver. 19. A ligure. The ancients do not apparently know what this gem precisely was; and indeed biblical critics are not always good naturalists. The variations of their opinion is proof of this. Gems sport their faces and brilliant beauties conformably to determinate laws; the tints arise from metalic essences in the rocks and cavities where they are formed. The Abbe Haüy is of opinion that it is the different proportions of oxygen which constitute the variation in their shades of colour. The topaz occurs, burning and yellow. The quartz comprises the purple amethyst, chrysoprasus, hyaline, and opal; some the colour of amber and of oil. The girson of hyacinth, the sapphire of indigo blue, the emerald of various green. The ruby of red, including the spinel. The granate of various tints. The tourmaline occurs, blue, green, or red. The peridote has many varieties. These modern names comprise the stones in the highpriest’s pectoral. We must therefore regard this studded plate of gold as the noblest production of nature, and the brightest work of art ever presented to the human eye. And when the uncreated Glory shone upon it from the mercy-seat, it would refract all the colours of the rainbow, diverging its rays numerous as the faces of the gems with responsive glory to the emanation of a reconciled God. So Christ bears the names of his saints always on his breast.

THE HOLY GARMENTS OF THE PRIESTS, 1-43.

The institution of the Aaronic priesthood and the ceremonials of their induction into office, their dress, and the duties of their office, are explicitly referred in this and following chapters to the time of Moses. The theory which maintains the post-exilian origin of this “priest code” is obliged to treat this entire narrative as unhistorical, and has gone to the extreme of teaching that the structure and cultus of the Mosaic tabernacle must all be relegated to the realm of fiction. How this reverses and revolutionizes all history and tradition, and introduces difficulties greater than those it seeks to explain, must be apparent to the un-biassed student of these sacred books. That the Levitical priesthood was instituted by Moses, and that Aaron and his sons were consecrated first for the holy services of the tabernacle, are facts most reasonable and supposable in themselves. No other period in all the history of Israel was so appropriate for the establishment of such a sacerdotal cultus, and no man, under God, could have been better qualified to set in order the offices and work of this ministry than Moses, whose Egyptian training must have made him familiar with the cultus and mysteries of the great temples of the Nile.

1. Take thou unto thee Aaron — Or, Bring thou Aaron thy brother near to thee. Moses, as the divinely chosen minister and mediator between Jehovah and the people, is the proper person to formally institute a new law and order of priestly ministrations. Nadab and Abihu have been already mentioned, (Exodus 24:1, 9,) and in Leviticus 10:1, 2, we read of their sudden destruction for offering “strange fire before Jehovah.” The four sons of Aaron are mentioned in the genealogy of chapter 6:23. Eleazar succeeded his father, and the priestly robes were transferred to him in Mount Hor. Numbers 20:24-28. He in turn was succeeded by his son Phinehas. Compare Exodus 6:25, and Joshua 24:33; Judges 20:28. The descendants of Ithamar subsequently attained precedence, (see note on 1 Samuel 1:9,) and representatives of both these sons of Aaron appear to have held office in David’s time, (see note on 2 Samuel 6:17, and 8:17,) but the deposition of Abiathar by Solomon (2 Kings 2:35, note) restored the line of Eleazar.

THE HOLY GARMENTS OF THE PRIESTS, 1-43.

The institution of the Aaronic priesthood and the ceremonials of their induction into office, their dress, and the duties of their office, are explicitly referred in this and following chapters to the time of Moses. The theory which maintains the post-exilian origin of this “priest code” is obliged to treat this entire narrative as unhistorical, and has gone to the extreme of teaching that the structure and cultus of the Mosaic tabernacle must all be relegated to the realm of fiction. How this reverses and revolutionizes all history and tradition, and introduces difficulties greater than those it seeks to explain, must be apparent to the un-biassed student of these sacred books. That the Levitical priesthood was instituted by Moses, and that Aaron and his sons were consecrated first for the holy services of the tabernacle, are facts most reasonable and supposable in themselves. No other period in all the history of Israel was so appropriate for the establishment of such a sacerdotal cultus, and no man, under God, could have been better qualified to set in order the offices and work of this ministry than Moses, whose Egyptian training must have made him familiar with the cultus and mysteries of the great temples of the Nile.

1. Take thou unto thee Aaron — Or, Bring thou Aaron thy brother near to thee. Moses, as the divinely chosen minister and mediator between Jehovah and the people, is the proper person to formally institute a new law and order of priestly ministrations. Nadab and Abihu have been already mentioned, (Exodus 24:1, 9,) and in Leviticus 10:1, 2, we read of their sudden destruction for offering “strange fire before Jehovah.” The four sons of Aaron are mentioned in the genealogy of chapter 6:23. Eleazar succeeded his father, and the priestly robes were transferred to him in Mount Hor. Numbers 20:24-28. He in turn was succeeded by his son Phinehas. Compare Exodus 6:25, and Joshua 24:33; Judges 20:28. The descendants of Ithamar subsequently attained precedence, (see note on 1 Samuel 1:9,) and representatives of both these sons of Aaron appear to have held office in David’s time, (see note on 2 Samuel 6:17, and 8:17,) but the deposition of Abiathar by Solomon (2 Kings 2:35, note) restored the line of Eleazar.

21. Names… according to the twelve tribes — As the names on the two onyx stones were to be according to their birth, or generations, (verse 10,) this arrangement according to the tribes may denote a difference.

22-28. Chains… rings — This description shows in minute detail the manner in which the breastplate was securely fastened to the ephod. Josephus says that “whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them to the tops of the shoulders with golden bands, whose extremity turned backward and went into the ring on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place.”

22-28. Chains… rings — This description shows in minute detail the manner in which the breastplate was securely fastened to the ephod. Josephus says that “whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them to the tops of the shoulders with golden bands, whose extremity turned backward and went into the ring on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place.”

22-28. Chains… rings — This description shows in minute detail the manner in which the breastplate was securely fastened to the ephod. Josephus says that “whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them to the tops of the shoulders with golden bands, whose extremity turned backward and went into the ring on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place.”

22-28. Chains… rings — This description shows in minute detail the manner in which the breastplate was securely fastened to the ephod. Josephus says that “whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them to the tops of the shoulders with golden bands, whose extremity turned backward and went into the ring on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place.”

22-28. Chains… rings — This description shows in minute detail the manner in which the breastplate was securely fastened to the ephod. Josephus says that “whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them to the tops of the shoulders with golden bands, whose extremity turned backward and went into the ring on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place.”

22-28. Chains… rings — This description shows in minute detail the manner in which the breastplate was securely fastened to the ephod. Josephus says that “whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them to the tops of the shoulders with golden bands, whose extremity turned backward and went into the ring on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place.”

22-28. Chains… rings — This description shows in minute detail the manner in which the breastplate was securely fastened to the ephod. Josephus says that “whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them to the tops of the shoulders with golden bands, whose extremity turned backward and went into the ring on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place.”

29. For a memorial — Comp. verse 12, note.

V. 30. The Urim and Thummim-By which the will of God was made known in doubtful cases, was put in this breast-plate, which is therefore called the breast-plate of judgment. Urim and Thummim signify light and integrity: many conjectures there are among the learned what they were: we have no reason to think they were any thing that Moses was to make, more than what was before ordered; so that either God made them himself, and gave them to Moses, for him to put into the breast-plate when other things were prepared; or, no more is meant but a declaration of the farther use of what was already ordered to be made. The words may be read thus, And thou shalt give, or add, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron-That is, he shall be endued with a power of knowing and making known the mind of God in all difficult cases relating either to the civil or ecclesiastical state. Their government was a theocracy; God was their king, the high priest was, under God, their ruler, this Urim and Thummim were his cabinet council: probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify, that the high-priest, having on him this breast-plate, and asking council of God in any emergency, should be directed to those measures, which God would own. If he were standing before the ark, probably he received instructions from off the mercy-seat, as Moses did, Exodus 25:22. If he were at a distance from the ark, as Abiathar was when he enquired of the Lord for David, 1 Samuel 23:6, then the answer was given either by a voice from heaven, or by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, he shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel, Joshua consulted it. Numbers 27:21, and it is likely, the judges after him. It was lost in the captivity, and never retrieved after. It was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days, makes known himself and his mind to us. Divine revelation centers in him, and comes to us through him; he is the light, the true light, the faithful witness; and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod notes, that his prophetical office was founded on his priesthood; and it was by the merit of his death that he purchased this honour for himself, and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals. Revelation 5:9. The judgment-The breast-plate of judgment: That breast-plate which declared the judgment or mind of God to the Israelites.

Verse 30. Thou shalt put in the breastplate-the Urim and the Thummim] What these were has, I believe, never yet been discovered. 1. They are nowhere described. 2. There is no direction given to Moses or any other how to make them. 3. Whatever they were, they do not appear to have been made on this occasion. 4. If they were the work of man at all, they must have been the articles in the ancient tabernacle, matters used by the patriarchs, and not here particularly described, because well known. 5. It is probable that nothing material is designed. This is the opinion of some of the Jewish doctors. Rabbi Menachem on this chapter says, “The Urim and Thummim were not the work of the artificer; neither had the artificers or the congregation of Israel in them any work or any voluntary offering; but they were a mystery delivered to Moses from the mouth of God, or they were the work of God himself, or a measure of the Holy Spirit.” 6. That God was often consulted by Urim and Thummim, is sufficiently evident from several scriptures; but how or in what manner he was thus consulted appears in none. 7. This mode of consultation, whatever it was, does not appear to have been in use from the consecration of Solomon’s temple to the time of its destruction; and after its destruction it is never once mentioned. Hence the Jews say that the five following things, which were in the first temple, were wanting in the second: “1. The ark with the mercy-seat and cherubim; 2. The fire which came down from heaven; 3. The shechinah or Divine presence; 4. The Holy Spirit, i.e., the gift of prophecy; and 5. The Urim and Thummim.” 8. As the word אורים urim signifies LIGHTS, and the word תמים tummim, PERFECTIONS, they were probably designed to point out the light-the abundant information, in spiritual things, afforded by the wonderful revelation which God made of himself by and under the LAW; and the perfection-entire holiness and strict conformity to himself, which this dispensation required, and which are introduced and accomplished by that dispensation of light and truth, the GOSPEL, which was prefigured and pointed out by the law and its sacrifices, &c.; and in this light the subject has been viewed by the Vulgate, where the words are translated doctrina et veritas, doctrine and truth-a system of teaching proceeding from truth itself. The Septuagint translate the original by dhlwsiv kai alhqeia, the manifestation and the truth; meaning probably the manifestation which God made of himself to Moses and the Israelites, and the truth which he had revealed to them, of which this breastplate should be a continual memorial.

All the other versions express nearly the same things, and all refer to intellectual and spiritual subjects, such as light, truth, manifestation, doctrine, perfection, &c., &c., not one of them supposing that any thing material is intended. The Samaritan text is however different; it adds here a whole clause not found in the Hebrew: [Samaritan] veasitha eth haurim veeth hattummim, Thou shalt make the Urim and the Thummim. If this reading be admitted, the Urim and Thummim were manufactured on this occasion as well as the other articles. However it be, they are indescribable and unknown.

The manner in which the Jews suppose that the inquiry was made by Urim and Thummim is the following: “When they inquired the priest stood with his face before the ark, and he that inquired stood behind him with his face to the back of the priest; and the inquirer said, Shall I go up? or, Shall I not go up? And forthwith the Holy Ghost came upon the priest, and he beheld the breastplate, and saw therein by the vision of prophecy, Go up, or Go not up, in the letters which showed forth themselves upon the breastplate before his face.” See Numbers 27:18, 21; Judges 1:1; Judges 20:18, 28; 1 Samuel 23:9-12; 28:6; and see Ainsworth. It was the letters that formed the names of the twelve tribes upon the breastplate, which the Jews suppose were used in a miraculous way to give answers to the inquirers. Thus when David consulted the Lord whether he should go into a city of Judea, three letters which constituted the word hl[ aloh, GO, rose up or became prominent in the names on the breastplate; [ ain, from the name of Simeon, l lamed from the name of Levi, and h he from the name of Judah. But this supposition is without proof.

Among the Egyptians, a breastplate something like that of the Jewish high-priest was worn by the president of the courts of justice. Diodorus Siculus has these words: Eforei dJ outov peri ton trachlon ek crushv alusewv hrthmenon zwdion twn polutelwn liqwn o

proshgoreuon ALHQEIAN. “He bore about his neck a golden chain, at which hung an image set about with or composed of precious stones, which was called TRUTH.”-Bib. Hist., lib. i., chap. lxxv., p. 225. And he farther adds, “that as soon as the president put this gold chain about his neck, the legal proceedings commenced, but not before. And that when the case of the plaintiff and defendant had been fully and fairly heard, the president turned the image of truth, which was hung to the golden chain round his neck, toward the person whose cause was found to be just,” by which he seemed to intimate that truth was on his side.

Ælian, in his Hist. Var., lib. xxxiv., gives the same account. “The chief justice or president,” he says, “was always a priest, of a venerable age and acknowledged probity. Eice de kai agalma peri ton aucena ek sapfeirou liqou, kai ekaleito agalma ALHQEIA. And he had an image which was called TRUTH engraved on a sapphire, and hung about his neck with a gold chain.”

Peter du Val mentions a mummy which he saw at Cairo, in Egypt, round the neck of which was a chain, having a golden plate suspended, which lay on the breast of the person, and on which was engraved the figure of a bird. This person was supposed to have been one of the supreme judges; and in all likelihood the bird, of what kind he does not mention, was the emblem of truth, justice, or innocence.

I have now before me paintings, taken on the spot by a native Chinese, of the different courts in China where criminal causes were tried. In these the judge always appears with a piece of embroidery on his breast, on which a white bird of the ardea or heron kind is represented, with expanded wings. All these seem to have been derived from the same source, both among the Hebrews, the Egyptians, and the Chinese. And it is certainly not impossible that the two latter might have borrowed the notion and use of the breastplate of judgment from the Hebrews, as it was in use among them long before we have any account of its use either among the Egyptians or Chinese. The different mandarins have a breast-piece of this kind.

Verse 30. The Urim and Thummim — By which the will of God was made known in doubtful cases, was put in this breast-plate, which is therefore called the breast-plate of judgment. Urim and Thummim signify light and integrity, or lights and perfections: many conjectures there are among the learned what they were: we have no reason to think they were any thing that Moses was to make, more than what was before ordered; so that either God made them himself, and gave them to Moses, for him to put into the breast-plate when other things were prepared; or, as is most probable, no more is meant but a declaration of the further use of what was already ordered to be made. The words may be read thus: And thou shalt give, or add, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron — That is, he shall be endued with a power of knowing and making known the mind of God in all difficult cases, relative either to the civil or ecclesiastical state. Their government was a theocracy; God was their king, the high-priest was, under God, their ruler, this Urim and Thummim were his cabinet council: probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify that the high-priest, having on him this breast-plate, and asking counsel of God in any emergency, should be directed to those measures which God would own. If he were standing before the ark, probably he received instructions from off the mercy-seat, as Moses did, Exodus 25:22. If he were at a distance from the ark, as Abiathar was when he inquired of the Lord for David, (1 Samuel 23:6,) then the answer was given either by a voice from heaven, or by an impulse upon the mind of the high-priest, which last is perhaps intimated in that expression, He shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel. Joshua consulted it, (Numbers 27:21,) and it is likely, the judges after him. It was lost in the captivity, and never retrieved after. Indeed, according to the Jewish doctors, as Calmet observes, the custom of consulting God by Urim and Thummim continued no longer than under the tabernacle; for under the first temple, they say, (the temple of Solomon,) God spake by the prophets, and under the second temple, or after the captivity of Babylon, by bath koll, or the daughter of the voice, by which they mean a voice sent from heaven, as that which was heard at the baptism of Christ, at his transfiguration, and that mentioned John 12:28. This Urim and Thummim, whatever they were, and in whatever way the will of God was made known by them, were no more than a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days makes known himself and his mind to us. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness; and from him we receive the Spirit of truth, who leads us into all truth. The joining of the breast-plate to the ephod signifies, that his prophetical office was founded on his priesthood; and it was by the merit of his death that he purchased this honour for himself, and this favour for us. It was the Lamb that had been slain that was worthy to take the book, and to open the seals, Revelation 5:9.

Ver. 30. The Urim and Thummim; words equivalent to light and perfection. Let us hear what the scriptures say farther on this subject. “Joshua shall stand before Eleazer the priest, who shall ask counsel for him after the judgment of the Urim, before the Lord.” Numbers 27:21. Conformably to the divine answer, war was conducted or suppressed. “When Saul enquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.” 1 Samuel 28:6. “Let thy Thummim and thy Urim be with thy holy one,” that is, the priest. Deuteronomy 33:8. Phinehas stood before the ark and said, “shall I go up against my brother Benjamin, or shall I cease? And the Lord said, go up; for to-morrow I will deliver them into thy hand.” Judges 20:28. This is all we know of the Hebrew oracle, the oracle of the living God. Happy was Israel to have God so nigh unto them. When the emperor Alexander wished to consult the Hebrew oracle respecting his expedition to Persia, Jaddo, the highpriest said, “that from the day that the house of Israel were carried to Babylon, they had, remained ignorant of the Urim and Thummim.”

It is a fact fully recorded in ancient history, that all the great temples of the heathens had their oracles. The druids everywhere, on great occasions, asked counsel of their gods. Those oracles, whether real or pretended, are regarded by Isaiah with great contempt and high disdain, Exodus 29:4. The oracle at Delphos in the temple of Apollo, near Mount Parnassus, was so popular that the world, on great occasions, resorted there with offerings to consult the oracle. Strabo, book 9., reports that Pythoness, when seized with the prophetic spirit, foamed and rolled, as though furiously intoxicated with wine, and uttered confused words, which the priests about her put in distinct but ambiguous expressions, sometimes in prose, and sometimes in verse. Of those oracles we have specimens in Herodotus. The voice seemed to proceed from a small aperture in the cavern of a rock. Those assuredly were but the dark wiles of Satan, by which he would obscure the glory of divine revelation. The christian church knows of no oracle but the throne of grace.

30. The Urim and the Thummim — Volumes have been written upon the significance of these mysterious words, but no one has succeeded in clearing the subject of its mystery. This verse shows that they should not be identified with the twelve stones mentioned above, (17-20,) but that they were something additional put in the breastplate; that is, according to the simplest import of the words, given or placed in the fold implied in the language of verse 16. This seems to have been in the form of a case or bag fitted to receive these special treasures. That they were some material things, like small pieces of wood or stone, is the most probable inference, but not a word have we anywhere from which we may judge of their form or size. They were formally delivered to Aaron along with the breastplate when he was consecrated to the high priest’s office, (Leviticus 8:8,) and were employed in asking counsel or judgment from Jehovah in respect to the going out or coming in of the children of Israel. Numbers 27:21. That they thus served to determine important movements may be inferred from 1 Samuel 22:15; 23:9-12; 28:6; 30:7, 8; 2 Samuel 2:1; but in what form or manner answers from Jehovah were obtained no one is able now to explain. They no longer existed after the exile, except as traditions of the past, and as possible means for solving difficulties which might again be restored to Israel in the good providence of God. Ezra 2:63; Nehemiah 7:65. Comp. Hosea 3:4. The Hebrew words are in the plural, and according to their simplest etymology mean lights and perfections. The Septuagint translates by words in the singular, meaning revelation and truth. They have been conjectured to have been small images, like the teraphim of patriarchal times, (see Genesis 31:19,) and granted to the Israelites as a substitute for these, which they had persisted in retaining for purposes of divination. Thus it is supposed divine wisdom accommodated itself to the weakness and superstitions of the people, but after the word of prophecy arose in Israel these lower forms of communication gradually ceased. Josephus (Ant., 3:8, 9) evidently identified the Urim and Thummim with the twelve stones above described, and says that they indicated the divine will or favor by giving out a brilliancy and splendour that were not natural to them at other times. Later rabbinical writers held that letters were inscribed upon these stones, and the divine answer was given by means of the letters, which became luminous one after another, so as thus to spell out words. Others have maintained that the high priest, when inquiring by these stones, was wont to stand in the holy place before the vail, and fix his gaze intently on them until he was seized by the spirit of prophecy, and distinctly heard the divine revelation proceeding from the glory of the Lord. According to Michaelis, (Commentaries on Laws of Moses, vol. i, p. 261,) the Urim and Thummim were “three very ancient stones, which the Israelites before the time of Moses used as lots, one of them marked with an affirmative, a second with a negative, and the third blank or neutral.” Without adopting this particular view of the number and marking of the stones, many later writers have adopted the opinion that they were employed in some form of casting lots. Certainly, the casting of lots to ascertain some matter of uncertainty is often referred to, (comp. Leviticus 16:8; Numbers 26:55; Joshua 18:8; 1 Samuel 14:41, 42,) but in such a way as not to suggest that inquiry through Urim and Thummim was thus performed, but rather the contrary. For why should such casting of lots have been resorted to if the Urim and Thummim already existed, and were given for the same purpose and were employed in the same manner?

It is manifest that all these notions of the form and use of the mysterious stones are purely conjectural, and no degree of certainty or authority attaches to any one of them. All that the Scripture affirms is, that they were some objects put in the breastplate of judgment, and were upon Aaron’s heart when he officiated in the holy place before the Lord. As the prophet received the divine revelation in a vision or in a dream, and as Moses was honoured by receiving it in still more open ways, (Numbers 12:6-8,) it is not improbable that the high priest was granted special and extraordinary revelations through some visible media, and as the anointed minister of the holiest places bore these sacred signs and media as witnesses of the judgment of the children of Israel upon his heart before the Lord continually. They were a perpetual sign and symbol of his being a chosen medium of communication between God and the people.

V. 31. The robe of the ephod-This was next under the ephod, and reached down to the knees, without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewn together on the sides at all. The hole on the top through which the head was put was carefully bound about, that it might not tear in the putting on. The bells gave notice to the people in the outer court, when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time, Luke 1:10, in token of their concurrence with him, and their hopes of the ascent of their prayers to God in the virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. ‘Tis at his peril if he attend otherwise than according to the institution.

Verse 31. The robe of the ephod] See Clarke on “Exodus 28:4”. From this description, and from what Josephus says, who must have been well acquainted with its form, we find that this meil, or robe, was one long straight piece of blue cloth, with a hole or opening in the centre for the head to pass through; which hole or opening was bound about, that it might not be rent in putting it on or taking it off, Exodus 28:32.

Verse 31. The robe of the ephod — This was next under the ephod, and reached down to the knees, without sleeves, and was put on over the head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about that it might not tear in the putting on. The bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time, (Luke 1:10,) in token of their concurrence with him, and their hopes of the ascent of their prayers to God in the virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution.

Ver. 31. The robe of the ephod was the middle garment, worn under the ephod, and above the coat. It had a hole, through which the head was to pass, when it was put on; and seems to have been carefully formed of one piece, that it might not be rent. This reminds us of Christ’s coat, which was without seam, woven from the top throughout, and was not rent, but cast lots for by the soldiers. This also was emblematical of his perfect, uninterrupted obedience to the divine law, and of the unbroken harmony which should subsist in his church. Upon the hem of Aaron’s robe were golden bells, and pomegranates round about, which represented the sound of divine truth preached or professed, being joined with the precious fruits of holiness in the ministers of the gospel, and in all true christians. This sacred vest typified especially the glad tidings which Christ was anointed to preach, and the fragrant fruits of his priesthood, which he confers upon his church. The bells were also intended to give notice to the people when the highpriest entered into the most holy place: perhaps they might join his burning the incense, and sprinkling the blood, with their prayers. Luke 1:10. It is added, that he die not; which he might expect to do, if he acted not according to the prescribed rules.

31-35. The robe of the ephod — A garment distinct and separate from the ephod, and to be worn underneath it. Being all of blue it would appear as a becoming groundwork for the richly ornamented and variously. coloured breastplate with its precious stones. The hole in the top of it, in the midst thereof, was simply an opening, neatly bound by the weaver’s skill, through which the head was put, thus permitting the garment to come down and rest upon the neck, breast, and shoulders. In this same manner the habergeon, or military coat of mail, was made to fit about the neck and shoulders. See the cut at 1 Samuel 17:5. Linen habergeons of this form are said to have been common in Egypt. This robe was woven so firmly about the hole of it as to be not easily rent, and it seems to have been without sleeves. The skirts of this robe (not merely the hem of it, as the common version) were to be ornamented with pomegranates of blue, and of purple, and of scarlet, running like a rich border around the lower part, and bells of gold were to be placed between the pomegranates, so that a bell and a pomegranate alternated with each other round about. The bells were designed to assure those without that their officiating minister was about his holy work, and when the sound was heard they knew that he was performing his duties in proper attire. The sound indicated both when he entered and when he came out of the holy place. A failure to wear this robe (as also the linen breeches, verses 42, 43) would have been on the part of the priest a wanton contempt shown to the holy place and its service, and would have exposed him to the judgment of death.

V. 32. An habergeon-A coat of armour.

Verses 32, 33. An habergeon — A coat of armour. Pomegranates — The figures of pomegranates, but flat and embroidered.

31-35. The robe of the ephod — A garment distinct and separate from the ephod, and to be worn underneath it. Being all of blue it would appear as a becoming groundwork for the richly ornamented and variously. coloured breastplate with its precious stones. The hole in the top of it, in the midst thereof, was simply an opening, neatly bound by the weaver’s skill, through which the head was put, thus permitting the garment to come down and rest upon the neck, breast, and shoulders. In this same manner the habergeon, or military coat of mail, was made to fit about the neck and shoulders. See the cut at 1 Samuel 17:5. Linen habergeons of this form are said to have been common in Egypt. This robe was woven so firmly about the hole of it as to be not easily rent, and it seems to have been without sleeves. The skirts of this robe (not merely the hem of it, as the common version) were to be ornamented with pomegranates of blue, and of purple, and of scarlet, running like a rich border around the lower part, and bells of gold were to be placed between the pomegranates, so that a bell and a pomegranate alternated with each other round about. The bells were designed to assure those without that their officiating minister was about his holy work, and when the sound was heard they knew that he was performing his duties in proper attire. The sound indicated both when he entered and when he came out of the holy place. A failure to wear this robe (as also the linen breeches, verses 42, 43) would have been on the part of the priest a wanton contempt shown to the holy place and its service, and would have exposed him to the judgment of death.

V. 33. Pomegranates-The figures of Pomegranates, but flat and embroidered.

Verses 32, 33. An habergeon — A coat of armour. Pomegranates — The figures of pomegranates, but flat and embroidered.

31-35. The robe of the ephod — A garment distinct and separate from the ephod, and to be worn underneath it. Being all of blue it would appear as a becoming groundwork for the richly ornamented and variously. coloured breastplate with its precious stones. The hole in the top of it, in the midst thereof, was simply an opening, neatly bound by the weaver’s skill, through which the head was put, thus permitting the garment to come down and rest upon the neck, breast, and shoulders. In this same manner the habergeon, or military coat of mail, was made to fit about the neck and shoulders. See the cut at 1 Samuel 17:5. Linen habergeons of this form are said to have been common in Egypt. This robe was woven so firmly about the hole of it as to be not easily rent, and it seems to have been without sleeves. The skirts of this robe (not merely the hem of it, as the common version) were to be ornamented with pomegranates of blue, and of purple, and of scarlet, running like a rich border around the lower part, and bells of gold were to be placed between the pomegranates, so that a bell and a pomegranate alternated with each other round about. The bells were designed to assure those without that their officiating minister was about his holy work, and when the sound was heard they knew that he was performing his duties in proper attire. The sound indicated both when he entered and when he came out of the holy place. A failure to wear this robe (as also the linen breeches, verses 42, 43) would have been on the part of the priest a wanton contempt shown to the holy place and its service, and would have exposed him to the judgment of death.

31-35. The robe of the ephod — A garment distinct and separate from the ephod, and to be worn underneath it. Being all of blue it would appear as a becoming groundwork for the richly ornamented and variously. coloured breastplate with its precious stones. The hole in the top of it, in the midst thereof, was simply an opening, neatly bound by the weaver’s skill, through which the head was put, thus permitting the garment to come down and rest upon the neck, breast, and shoulders. In this same manner the habergeon, or military coat of mail, was made to fit about the neck and shoulders. See the cut at 1 Samuel 17:5. Linen habergeons of this form are said to have been common in Egypt. This robe was woven so firmly about the hole of it as to be not easily rent, and it seems to have been without sleeves. The skirts of this robe (not merely the hem of it, as the common version) were to be ornamented with pomegranates of blue, and of purple, and of scarlet, running like a rich border around the lower part, and bells of gold were to be placed between the pomegranates, so that a bell and a pomegranate alternated with each other round about. The bells were designed to assure those without that their officiating minister was about his holy work, and when the sound was heard they knew that he was performing his duties in proper attire. The sound indicated both when he entered and when he came out of the holy place. A failure to wear this robe (as also the linen breeches, verses 42, 43) would have been on the part of the priest a wanton contempt shown to the holy place and its service, and would have exposed him to the judgment of death.

Verse 35. His sound shall be heard] The bells were doubtless intended to keep up the people’s attention to the very solemn and important office which the priest was then performing, that they might all have their hearts engaged in the work; and at the same time to keep Aaron himself in remembrance that he ministered before Jehovah, and should not come into his presence without due reverence.

That he die not.] This seems an allusion to certain ceremonies which still prevail in the eastern countries. Jehovah appeared among his people in the tabernacle as an emperor in his tent among his troops. At the doors of the tents or palaces of grandees was generally placed some sonorous body, either of metal or wood, which was struck to advertise those within that a person prayed for admittance to the presence of the king, &c. As the tabernacle had no door, but a veil, and consequently nothing to prevent any person from going in, Aaron was commanded to put the bells on his robe, that his sound might be heard when he went into the holy place before the Lord.

31-35. The robe of the ephod — A garment distinct and separate from the ephod, and to be worn underneath it. Being all of blue it would appear as a becoming groundwork for the richly ornamented and variously. coloured breastplate with its precious stones. The hole in the top of it, in the midst thereof, was simply an opening, neatly bound by the weaver’s skill, through which the head was put, thus permitting the garment to come down and rest upon the neck, breast, and shoulders. In this same manner the habergeon, or military coat of mail, was made to fit about the neck and shoulders. See the cut at 1 Samuel 17:5. Linen habergeons of this form are said to have been common in Egypt. This robe was woven so firmly about the hole of it as to be not easily rent, and it seems to have been without sleeves. The skirts of this robe (not merely the hem of it, as the common version) were to be ornamented with pomegranates of blue, and of purple, and of scarlet, running like a rich border around the lower part, and bells of gold were to be placed between the pomegranates, so that a bell and a pomegranate alternated with each other round about. The bells were designed to assure those without that their officiating minister was about his holy work, and when the sound was heard they knew that he was performing his duties in proper attire. The sound indicated both when he entered and when he came out of the holy place. A failure to wear this robe (as also the linen breeches, verses 42, 43) would have been on the part of the priest a wanton contempt shown to the holy place and its service, and would have exposed him to the judgment of death.

V. 36. On the golden plate fixed upon Aaron’s forehead, like an half coronet, reaching, as the Jews say, from ear to ear, must be engraven, Holiness to the Lord-Aaron must hereby be minded, that God is holy, and that his priests must be holy. The high priest must be consecrated to God, and so must all his ministrations. All that attend in God’s house must have holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable; not painted, so as it may he washed off, but sincere and lasting.

Verse 36. Thou shalt make a plate of pure gold] The word xyx tsits, which we render plate, means a flower, or any appearance of this kind, The Septuagint translate it by petalon, a leaf; hence we might be led to infer that this plate resembled a wreath of flowers or leaves; and as it is called, Exodus 29:6, rzn nezer, a crown, and the author of the book of Wisdom 18:24, who was a Jew, and may be supposed to know well what it was, calls it diadhma, it was probably of the form, not of the ancient diadem, but rather of the radiated crown worn by the ancient Roman emperors, which was a gold band that went round the head from the vertex to the occiput; but the position of the Jewish sacerdotal crown was different, as that went round the forehead, under which there was a blue lace or fillet, Exodus 28:37, which was probably attached to the mitre or turban, and formed its lowest part or border.

HOLINESS TO THE LORD.] This we may consider as the grand badge of the sacerdotal office. 1. The priest was to minister in holy things. 2. He was the representative of a holy God. 3. He was to offer sacrifices to make an atonement for and to put away SIN. 4. He was to teach the people the way of righteousness and true holiness. 5. As mediator, he was to obtain for them those Divine influences by which they should be made holy, and be prepared to dwell with holy spirits in the kingdom of glory. 6. In the sacerdotal office he was the type of that holy and just ONE who, in the fulness of time, was to come and put away sin by the sacrifice of himself. It is allowed on all hands that this inscription was, in the primitive Hebrew character, such as appears upon ancient shekels, and such as was used before the Babylonish captivity, and probably from the giving of the law on Mount Sinai. The hwhyl vdq Kodesh Laihovah, of the present Hebrew text, would in those ancient characters appear thus:—

which, in the modern Samaritan character, evidently derived from that above, is as follows: [Samaritan]. And the word [Samaritan] in this ancient and original character is the famous Tetragrammaton, or word of four letters, which, to the present day, the Jews will neither write nor pronounce. The Jews teach that these letters were embossed on the gold, and not engraven in it, and that the plate on which they were embossed was about two fingers broad, and that it occupied a space on the forehead between the hair and the eyebrows. But it is most likely that it was attached to the lower part of the mitre.

Verse 36. On the golden plate fixed upon Aaron’s forehead, like a half coronet, reaching, as the Jews say, from ear to ear, must be engraved, Holiness to the Lord — Aaron must hereby be reminded, that God is holy, and that his priests must be holy. The high-priest must be consecrated to God, and so must all his ministrations. All that attend in God’s house must have holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable; not painted, so as it may be washed off, but sincere and lasting.

Ver. 36-39. Upon the mitre; a cap with a high crown, made of linen; to this was affixed a golden plate, on which was inscribed HOLINESS TO THE LORD. This might be designed to teach him to remember his sacred office and character, and to take care not to disgrace it, nor to be ashamed of it, nor to wish to conceal it: it might also remind the people to honour his person and ministrations. But especially it represented our great High Priest, whose perfect holiness, and voluntary dedication of himself in our behalf unto the Father, to fulfil his will and magnify his law, by obedience unto death, have rendered him the fountain of holiness to his people, who are sanctified by his truth, and by his Spirit. He also bears the iniquity of our holy things; and by his prevailing intercession renders our sinful persons and imperfect services acceptable with a holy God.—Coat of fine linen. This was the tunic, or innermost garment, which had sleeves to the wrist, as is supposed, and was bound on with a linen girdle. The whole of the priest’s princely and grand array is understood to be a figure of the glory and grace of Christ.

36-38. A plate of pure gold — This was the most notable feature of the mitre, or turban, and is, therefore, mentioned here before the blue lace and headdress, although in Exodus 39:28, 30, 31, the mitre is first mentioned. This golden plate bore the inscription HOLINESS TO THE LORD, and, being attached by a blue lace so as to be upon the forefront of the mitre, it would appear as if set as a jewel upon Aaron’s forehead, and signifies that he, as high priest and atoning mediator in all matters of oblation and sacrifices, was set forth to bear the iniquity of the holy things. He, as the representative of a holy nation and consecrated people, sanctified unto God by remission of their sins and in the symbolism of all their holy gifts, was, while discharging the duties of his office, always to wear upon his forehead this symbol of the redemption and consecration of Israel. So intense was the conception of the holiness of Jehovah that even the holy things which the children of Israel consecrated were thought of as still containing some elements of iniquity, and this golden signet on Aaron’s forehead was a continual acknowledgment of this, and proclaimed the merciful provision by which the iniquity might be borne away and forgiven.

Ver. 36-39. Upon the mitre; a cap with a high crown, made of linen; to this was affixed a golden plate, on which was inscribed HOLINESS TO THE LORD. This might be designed to teach him to remember his sacred office and character, and to take care not to disgrace it, nor to be ashamed of it, nor to wish to conceal it: it might also remind the people to honour his person and ministrations. But especially it represented our great High Priest, whose perfect holiness, and voluntary dedication of himself in our behalf unto the Father, to fulfil his will and magnify his law, by obedience unto death, have rendered him the fountain of holiness to his people, who are sanctified by his truth, and by his Spirit. He also bears the iniquity of our holy things; and by his prevailing intercession renders our sinful persons and imperfect services acceptable with a holy God.—Coat of fine linen. This was the tunic, or innermost garment, which had sleeves to the wrist, as is supposed, and was bound on with a linen girdle. The whole of the priest’s princely and grand array is understood to be a figure of the glory and grace of Christ.

36-38. A plate of pure gold — This was the most notable feature of the mitre, or turban, and is, therefore, mentioned here before the blue lace and headdress, although in Exodus 39:28, 30, 31, the mitre is first mentioned. This golden plate bore the inscription HOLINESS TO THE LORD, and, being attached by a blue lace so as to be upon the forefront of the mitre, it would appear as if set as a jewel upon Aaron’s forehead, and signifies that he, as high priest and atoning mediator in all matters of oblation and sacrifices, was set forth to bear the iniquity of the holy things. He, as the representative of a holy nation and consecrated people, sanctified unto God by remission of their sins and in the symbolism of all their holy gifts, was, while discharging the duties of his office, always to wear upon his forehead this symbol of the redemption and consecration of Israel. So intense was the conception of the holiness of Jehovah that even the holy things which the children of Israel consecrated were thought of as still containing some elements of iniquity, and this golden signet on Aaron’s forehead was a continual acknowledgment of this, and proclaimed the merciful provision by which the iniquity might be borne away and forgiven.

V. 38. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things, and that they may be accepted before the Lord-Herein he was a type of Christ, the great Mediator between God and man. Thro’ him what is amiss in our services is pardoned: even this would be our ruin, if God should enter into judgment with us: but Christ our high priest bears this iniquity; bears it for us, so as to bear it from us. Thro’ him likewise what is good is accepted; our persons, our performances are pleasing to God upon the account of Christ’s intercession, and not otherwise. His being holiness to the Lord, recommends all those to the divine favour that believe in him. Having such a high priest, we come boldly to the throne of grace.

Verse 38. May bear the iniquity of the holy things] µyvdqh ˆw[ ta אהרנ acnw venasa Aharon eth avon hakkodashim. And Aaron shall bear (in a vicarious and typical manner) the sin of the holy or separated things-offerings or sacrifices. Aaron was, as the high priest of the Jews, the type or representative of our blessed Redeemer; and as he offered the sacrifices prescribed by the law to make an atonement for sin, and was thereby represented as bearing their sins because he was bound to make an atonement for them; so Christ is represented as bearing their sins, i.e., the punishment due to the sins of the world, in his becoming a sacrifice for the human race. See Isaiah 53:4,12, where the same verb, acn nasa, is used; and see 1 Peter 2:24. By the inscription on the plate on his forehead Aaron was acknowledged as the holy minister of the holy God. To the people’s services and their offerings much imperfection was attached, and therefore Aaron was represented, not only as making an atonement in general for the sins of the people by the sacrifices they brought, but also as making an atonement for the imperfection of the atonement itself, and the manner in which it was brought. It shall be always upon his forehead] The plate inscribed with Holiness to the Lord should be always on his forehead, to teach that the law required holiness; that this was its aim, design, and end: and the same is required by the Gospel; for under this dispensation it is expressly said, Without holiness no man shall see the Lord; Hebrews 12:14.

Verse 38. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things, and that they may be accepted before the Lord — Herein he was a type of Christ, the great Mediator between God and man. Through him, what is amiss in our services, is pardoned: even this would be our ruin, if God should enter into judgment with us: but Christ, our High-Priest, bears this iniquity; bears it for us, so as to bear it from us. Through him, likewise, what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ’s intercession, and not otherwise. His being holiness to the Lord, recommends all those to the divine favour that believe in him. Having such a High-Priest, we come boldly to the throne of grace.

Ver. 36-39. Upon the mitre; a cap with a high crown, made of linen; to this was affixed a golden plate, on which was inscribed HOLINESS TO THE LORD. This might be designed to teach him to remember his sacred office and character, and to take care not to disgrace it, nor to be ashamed of it, nor to wish to conceal it: it might also remind the people to honour his person and ministrations. But especially it represented our great High Priest, whose perfect holiness, and voluntary dedication of himself in our behalf unto the Father, to fulfil his will and magnify his law, by obedience unto death, have rendered him the fountain of holiness to his people, who are sanctified by his truth, and by his Spirit. He also bears the iniquity of our holy things; and by his prevailing intercession renders our sinful persons and imperfect services acceptable with a holy God.—Coat of fine linen. This was the tunic, or innermost garment, which had sleeves to the wrist, as is supposed, and was bound on with a linen girdle. The whole of the priest’s princely and grand array is understood to be a figure of the glory and grace of Christ.

36-38. A plate of pure gold — This was the most notable feature of the mitre, or turban, and is, therefore, mentioned here before the blue lace and headdress, although in Exodus 39:28, 30, 31, the mitre is first mentioned. This golden plate bore the inscription HOLINESS TO THE LORD, and, being attached by a blue lace so as to be upon the forefront of the mitre, it would appear as if set as a jewel upon Aaron’s forehead, and signifies that he, as high priest and atoning mediator in all matters of oblation and sacrifices, was set forth to bear the iniquity of the holy things. He, as the representative of a holy nation and consecrated people, sanctified unto God by remission of their sins and in the symbolism of all their holy gifts, was, while discharging the duties of his office, always to wear upon his forehead this symbol of the redemption and consecration of Israel. So intense was the conception of the holiness of Jehovah that even the holy things which the children of Israel consecrated were thought of as still containing some elements of iniquity, and this golden signet on Aaron’s forehead was a continual acknowledgment of this, and proclaimed the merciful provision by which the iniquity might be borne away and forgiven.

V. 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 needlework. The mitre or diadem was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ.

Verse 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.

Ver. 36-39. Upon the mitre; a cap with a high crown, made of linen; to this was affixed a golden plate, on which was inscribed HOLINESS TO THE LORD. This might be designed to teach him to remember his sacred office and character, and to take care not to disgrace it, nor to be ashamed of it, nor to wish to conceal it: it might also remind the people to honour his person and ministrations. But especially it represented our great High Priest, whose perfect holiness, and voluntary dedication of himself in our behalf unto the Father, to fulfil his will and magnify his law, by obedience unto death, have rendered him the fountain of holiness to his people, who are sanctified by his truth, and by his Spirit. He also bears the iniquity of our holy things; and by his prevailing intercession renders our sinful persons and imperfect services acceptable with a holy God.—Coat of fine linen. This was the tunic, or innermost garment, which had sleeves to the wrist, as is supposed, and was bound on with a linen girdle. The whole of the priest’s princely and grand array is understood to be a figure of the glory and grace of Christ.

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.

Verse 40. For glory and for beauty.] See Clarke’s note on “Exodus 28:2”.

Ver. 40, 41. Coats and girdles. The garments of the inferior priest, though neither so costly as those of the highpriest, nor so particularly described, are said to be “for glory and for beauty,” as well as the others. They typified that holiness which was glorious and beautiful in Christ, and which is for glory and beauty to all who are adorned with it.

40. For Aaron’s sons — The ordinary priests are here to be understood. The foregoing elaborate description of the high priest’s dress leaves little to be said about the garments of the common priests. Their coats, or under-garments, were also fastened on by girdles, (comp. verse 39, note,) but their bonnets, or caps, were a headdress of different make from the mitre of the high priest. Keil supposes these bonnets to have been in the form of an inverted cup, and to have been plain white cotton caps. These articles of dress were to serve not merely the common purpose of clothing, but especially for glory and for beauty, and to enhance the sanctity, dignity, and importance of the priestly office. The priests were Jehovah’s consecrated ministers, and should be clothed in becoming attire for such holy service.

Verse 41. And shalt anoint them — He anointed Aaron by pouring the holy oil upon his head, Leviticus 8:12; but his sons only by sprinkling some of it upon their garments, as he did upon Aaron’s also, together with some blood of the sacrifice, Exodus 29:21; Leviticus 8:30. And consecrate them — In the Hebrew it is, Thou shalt fill their hands; alluding, probably, to the ceremony of putting into their hands the ensigns of their office, or to that of putting the wave-offering into their hands, that they might wave it before the Lord, Exodus 29:24; Leviticus 8:27.

Ver. 40, 41. Coats and girdles. The garments of the inferior priest, though neither so costly as those of the highpriest, nor so particularly described, are said to be “for glory and for beauty,” as well as the others. They typified that holiness which was glorious and beautiful in Christ, and which is for glory and beauty to all who are adorned with it.

41. Put them upon… anoint… consecrate… sanctify — The formal consecration of Aaron and his sons is more fully given in chap. 29, and Leviticus 8, where see notes.

Verse 42. Linen breeches] This command had in view the necessity of purity and decency in every part of the Divine worship, in opposition to the shocking indecency of the pagan worship in general, in which the priests often ministered naked, as in the sacrifices to Bacchus, &c. ON the garments of the high priest some general reflections have already been made; see Exodus 28:2: See Clarke’s note on “Exodus 28:2”. and to what is there said it may be just necessary to add, that there can be no doubt of their being all emblematical of spiritual things; but of which, and in what way, no man can positively say. Many commentators have entered largely into this subject, and have made many edifying and useful remarks; but where no clue is given to guide us through a labyrinth in which the possibility of mistake is every moment occurring, it is much better not to attempt to be wise above what is written; for however edifying the reflections may be which are made on these subjects, yet, as they are not clearly deducible from the text itself, they can give little satisfaction to a sincere inquirer after truth. These garments were all made for glory and for beauty, and this is the general account that it has pleased God to give of their nature and design: in a general sense, they represented,

1. The necessity of purity in every part of the Divine worship; 2. The necessity of an atonement for sin; 3. The purity and justice of the Divine Majesty; and, 4. The absolute necessity of that holiness without which none can see the Lord. And these subjects should be diligently kept in view by all those who wish to profit by the curious and interesting details given in this chapter. In the notes these topics are frequently introduced. EXODUS

Ver. 42. Linen to cover them. The priests were to be clothed in the most decent and modest manner. Our garments were first necessary to hide the shame of a sinner’s nakedness; and when we use them for ostentation we foolishly glory in our shame. They who prefer ornament to modesty do still worse; but it is worst of all to be guilty of pride and indecency in the courts of the Lord’s house.

42. Linen breeches — The Hebrew is from a root which means to conceal. They were a garment for concealing the nakedness, short drawers reaching from the loins even unto the thighs, and were, on peril of death, to be worn by Aaron and his sons whenever they ministered in the holy places. The word rb, here rendered linen, is not the same as that so rendered above, vv in verses 39, 15, 8, 6, 5. The material intended is not certainly known, but would seem, from Exodus 39:28, to be something much resembling the linen, or byssus, if not a peculiar texture of the same material.

V. 43. It shall be a statute for ever-That is, It is to continue as long as the priesthood continues. And it is to have its perpetuity in the substance, of which these things were the shadows.

Verse 43. It shall be a statute for ever — That is, it is to continue as long as the priesthood continues. And it is to have its perpetuity in the substance of which these things were the shadow.

Ver. 43. That they bear not iniquity. All this was to impress them, and us, with a sense of God’s holiness, and of our sinfulness. To teach us that God will be had in reverence of all them that are round about him, and will not be approached by a sinner, but in the name of Jesus Christ.

THE HOLY GARMENTS OF THE PRIESTS, 1-43.

The institution of the Aaronic priesthood and the ceremonials of their induction into office, their dress, and the duties of their office, are explicitly referred in this and following chapters to the time of Moses. The theory which maintains the post-exilian origin of this “priest code” is obliged to treat this entire narrative as unhistorical, and has gone to the extreme of teaching that the structure and cultus of the Mosaic tabernacle must all be relegated to the realm of fiction. How this reverses and revolutionizes all history and tradition, and introduces difficulties greater than those it seeks to explain, must be apparent to the un-biassed student of these sacred books. That the Levitical priesthood was instituted by Moses, and that Aaron and his sons were consecrated first for the holy services of the tabernacle, are facts most reasonable and supposable in themselves. No other period in all the history of Israel was so appropriate for the establishment of such a sacerdotal cultus, and no man, under God, could have been better qualified to set in order the offices and work of this ministry than Moses, whose Egyptian training must have made him familiar with the cultus and mysteries of the great temples of the Nile.

1. Take thou unto thee Aaron — Or, Bring thou Aaron thy brother near to thee. Moses, as the divinely chosen minister and mediator between Jehovah and the people, is the proper person to formally institute a new law and order of priestly ministrations. Nadab and Abihu have been already mentioned, (Exodus 24:1, 9,) and in Leviticus 10:1, 2, we read of their sudden destruction for offering “strange fire before Jehovah.” The four sons of Aaron are mentioned in the genealogy of chapter 6:23. Eleazar succeeded his father, and the priestly robes were transferred to him in Mount Hor. Numbers 20:24-28. He in turn was succeeded by his son Phinehas. Compare Exodus 6:25, and Joshua 24:33; Judges 20:28. The descendants of Ithamar subsequently attained precedence, (see note on 1 Samuel 1:9,) and representatives of both these sons of Aaron appear to have held office in David’s time, (see note on 2 Samuel 6:17, and 8:17,) but the deposition of Abiathar by Solomon (2 Kings 2:35, note) restored the line of Eleazar.