Exodus 28 commentary

Hitherto the heads of families were the priests, and offered sacrifices; but now this office was confined to the family of Aaron only; and so continued till the gospel dispensation. The holy garments not only distinguished the priests from the people, but were emblems of that holy conduct which should ever be the glory and beauty, the mark of the ministers of religion, without which their persons and ministrations will be had in contempt. They also typified the glory of the Divine majesty, and the beauty of complete holiness, which rendered Jesus Christ the great High Priest. But our adorning under the gospel, is not to be of gold and costly array, but the garments of salvation, the robe of righteousness.

This richly-wrought ephod was the outmost garment of the high priest; plain linen ephods were worn by the inferior priests. It was a short coat without sleeves, fastened close to the body with a girdle. The shoulder-pieces were buttoned together with precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel. Thus Christ, our High Priest, presents his people before the Lord for a memorial. As Christ's coat had no seam, but was woven from the top throughout, so it was with the ephod. The golden bells on this ephod, by their preciousness and pleasant sound, well represent the good profession that the saints make, and the pomegranates the fruit they bring forth.

The chief ornament of the high priest, was the breastplate, a rich piece of cloth, curiously worked. The name of each tribe was graven in a precious stone, fixed in the breastplate, to signify how precious, in God's sight, believers are, and how honourable. How small and poor soever the tribe was, it was as a precious stone in the breastplate of the high priest; thus are all the saints dear to Christ, however men esteem them. The high priest had the names of the tribes, both on his shoulders and on his breast, which reminds us of the power and the love with which our Lord Jesus pleads for those that are his. He not only bears them up in his arms with almighty strength, but he carries them in his bosom with tender affection. What comfort is this to us in all our addresses to God! The Urim and Thummim, by which the will of God was made known in doubtful cases, were put in this breastplate. Urim and Thummim signify light and integrity. There are many conjectures what these were; the most probable opinion seems to be, that they were the twelve precious stones in the high priest's breastplate. Now, Christ is our Oracle. By him God, in these last days, makes known himself and his mind to us, Heb 1:1, 2; Joh 1:18. He is the true Light, the faithful Witness, the Truth itself, and from him we receive the Spirit of Truth, who leads into all truth.

The robe of the ephod was under the ephod, and reached down to the knees, without sleeves. Aaron must minister in the garments appointed. We must serve the Lord with holy fear, as those who know they deserve to die. A golden plate was fixed on Aaron's forehead, engraven with “Holiness to the Lord.” Aaron was hereby reminded that God is holy, and that his priests must be holy, devoted to the Lord. This must appear in their forehead, in open profession of their relation to God. It must be engraven like the engravings of a signet; deep and durable; not painted so as to be washed off, but firm and lasting; such must our holiness to the Lord be. Christ is our High Priest; through him sins are forgiven to us, and not laid to our charge. Our persons, our doings, are pleasing to God upon the account of Christ, and not otherwise.

The priest's garments typify the righteousness of Christ. If we appear not before God in that, we shall bear our iniquity, and die. Blessed is he, therefore, that watcheth, and keepeth his garments, Re 16:15. And blessed be God that we have a High Priest, appointed of God, and set apart for his work; furnished for his high office by the glory of his Divine majesty, and the beauty of perfect holiness. Happy are we, if by the law spiritually understood, we see that such a High Priest became us; that we cannot draw near to a holy God, or be accepted, but by him. There is no light, no wisdom, no perfection, but from him; no glory, no beauty, but in being like unto him. Let us take encouragement from the power, love, and compassion of our High Priest, to draw near with boldness to the throne of grace, that we may obtain mercy, and find grace to help in time of need.

1. And take thou unto thee Aaron. The calling of God is here alleged to prove the importance and dignity of the priesthood, and this too the Apostle has well weighed in the words:

"And no man taketh the honor unto himself, but he that is called of God, as was Aaron.” (Hebrews 5:4.)

Among heathen nations the priests were appointed by popular election, so that ambition alone governed their appointment; but God would only have those accounted lawful priests whom He had selected at His own sole will; and surely the whole human race together had no power to obtrude any one on God, who should interpose himself to obtain pardon and peace; nay, not even Christ Himself would have been sufficient to propitiate God, unless He had undertaken the office by the decree and appointment of His Father. To which refers the famous oath, whereby His heavenly Father appointed Him to be priest; and so much the more vile and detestable was the sacrilege which afterwards prevailed in the Jewish nation, viz., that the successors of Aaron bought the priesthood! This unworthy traffic of the office, which Josephus relates, ought to awaken horror in us now, when we see that sacred honor profaned by the family which had been chosen by God to represent Christ. Nevertheless, however they may have violated all law and justice, still the counsel of God remained inviolable, that believers might know that the priesthood depended on His authority, just as reconciliation flows from His mere mercy. For in order that it should be lawful for men to establish a priest, it would be necessary that they should anticipate God by their own deservings; and from this they are very far distant. The case is different as to the election of the pastors of the Church; since, after Christ had instituted the order itself, He commanded that there should be chosen out of the Church those who by their doctrine and integrity of life were fitted to exercise the office. Still He does not thus resign His own right and power to men, for He does not cease through them to call those (by whom He would be served. Added from Fr. ) Wherefore, to shew that He is the sole author of the priesthood, God commands Aaron and his sons to be separated from among the others; and the performance of this He entrusts to Moses, whom, however, He does not elevate to the like honor. Moses consecrates Aaron, although he was never himself dedicated by anointing and investiture to the service of God; “Ad Dei cultum.” — Lat. “A sacrifier.” — Fr. whence we perceive that the sacraments have their power and effect not from the virtue of the minister, but only from the commandment of God; for Moses would not have given to others what he had not himself, if it had not so pleased God.

2. And thou shalt make holy garments. These external ornaments denoted the want of those which are true and spiritual; for if the priest had been absolutely and entirely perfect, these typical accessories would have been superfluous. But God would shew by this symbol the more than angelical brightness of all virtues which was to be exhibited in Christ. Aaron was defiled by his own corruption, and therefore unworthy to appear in the presence of God; in order, then, that he might be a fit peacemaker between God and man, he put off his ordinary garments, and stood forth as a new man. Hence the holy garments were, first of all, supposed to conceal his faults; and, secondly, to represent the incomparable adornment of all virtues. The latter may indeed be in some measure applied to the pastors of the Church; nor will the comparison be absurd, if we say that no others are worthy of so excellent an honor, except those in whom surpassing and extraordinary virtue brightly manifests itself. But we must chiefly recollect what I have said, viz., that in these garments the supreme purity and wondrous glory of Christ were represented; as if God should promise that the Mediator would be far more august than the condition of man could produce. He therefore declares that they shall be “for glory and for beauty.” We shall speak more fully hereafter, what I will touch upon now, as to the wisdom of the artificers, viz., that all who from the foundation of the world have invented arts useful to the human race, have been imbued with the Spirit of God; so that even heathen authors have been compelled to call them the inventions of the gods. But inasmuch as in this Divine work there was need of rare and unwonted skill, it is expressly spoken of as a peculiar gift of the Spirit.

4. And these are the garments. Here again I must remind my readers, that they should abandon all subtle speculations, and be contented with simplicity. I might repeat many plausible allegories, which perhaps would find more favor with some than a sound knowledge of facts. If any should delight in this kind of child’s play, let him only read what Jerome wrote to Fabiola; in which he collected almost everything that he possibly could from the writings of others; but nothing will be found except dull trifling, the folly of which it is painful even to report, much more to refute. Those who are conversant with my writings, are aware that I do not willingly find fault with the opinions of others; but when I reflect how dangerous are those itching ears, with which many are troubled, I am obliged to prescribe this remedy. Six principal parts of the dress are enumerated. What the Greeks call the λογεῖον, and the Latins the pectorale, was like a square breastplate attached by small chains, so as to be connected with the ephod. Inclosed in it were twelve stones to represent the tribes of Israel; and the Urim and Thummim were also annexed to it. But what its form might be, cannot be certainly declared from the words of Moses; and since even the Jews also differ among themselves, let us be satisfied with its comparison to a breastplate. I have no objection to the opinion, that its name The Hebrew name of the breastplate, viz., חשן, is a word whose root has not been preserved in the Heb. But in the Arabic its root signifies elegant, or adorned with beauty, according to Simon’s Lexicon. There is no discoverable reason for its signifying strength, or a treasure. — W. was derived from strength, or a treasure. But this is worthy of the utmost attention, that the priest bore the sons of Abraham as it were upon his heart, not only that he might present them to God, but that he might be mindful of them, and anxious for their welfare. The twelve precious stones were by no means given to be symbols of the twelve tribes as a cause for awakening their pride, as if they were so highly esteemed on the score of their own dignity or excellence; but they were thus reminded that the whole value, in which believers are held by God, is derived from the sanctity of the priesthood. Therefore, let us learn from this figure, that:, however vile and abject we may be in ourselves, and so altogether worthless refuse, yet inasmuch as Christ deigned to ingraft us into this body, in Him we are precious stones. And to this Isaiah seems to allude in the passage before cited, where, speaking of the restoration of the Church, which was to take place under the reign of Christ, he says, “Behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I will make thy windows with carbuncles, and all thy borders with pleasant stones;” for immediately after the exposition follows, “And all thy children shall be taught of the Lord.” (Isaiah 54:11-13.) Therefore what was to be fulfilled in Christ, was typified by the external sign under the Law; viz., that though we sojourn in the world, yet are we united with Christ by faith, as if we were one with Him; and, besides, that He takes care for our welfare, as if He bore us enclosed in His heart; and, finally, that when our heavenly Father regards us in Him, He esteems us above all the wealth and splendor of the world.

As to the Urim and Thummim, it appears probable to me that they were two conspicuous marks on the breastplate, corresponding to these names; for the supposition of some of the Jews, “R. Salomon thinketh, that the Urim and Thummim was nothing else but the name of Jehovah, which was written in letters and put within the breastplate; which name some ancient Hebrews, even before Christ, did take to signifie the Trinitie. In this word, יהוה Jehovah, they would have the first letter yod, taken for the Father; he, for the Son, which letter is doubled to signifie his two natures, the humane and divine; and vau, which is a conjunctive copulative, signifieth the Holy Ghost. — Vatab. But between these words, Urim and Thummim, and the name Jehovah, there seemeth to be small affinitie.” — Willet in loco. that the ineffable name of God was placed beneath its texture, is not free from foolish and dangerous superstition. I pass over other fancies, which are equally frivolous; nor am I anxious to know what was the form of either of them; the fact itself is sufficient for me. By the Urim, therefore, or splendors, I doubt not but that the light of doctrine, wherewith the true Priest illuminates all believers, was represented; first, because He is the one “light of the world,” without which all things are full of darkness; and because in Him “are hid all the treasures of wisdom and knowledge.” (John 8:12; 9:5; Colossians 2:3.) Hence did Paul justly glory that he knew nothing but Jesus Christ, (1 Corinthians 2:2,) since His priesthood sufficiently and more than sufficiently enlightens us. As then the people were admonished that their eyes should be directed to the splendor of the priest, so now we must diligently remember what Christ Himself teaches, that “he that followeth him shall not walk in darkness.” (John 8:12.) On the other hand, the Thummim, which signifies perfections, was a symbol of the perfect and entire purity which is only to be sought in Christ; for He would not have been a meet high priest unless He had been perfect, free from every spot, and deficient in nothing which is required unto complete holiness. It is not, then, an improper distinction, that the Urim refers to the light of doctrine, and the Thummim to the life; and this is indeed in some measure applicable to the pastors of the Church, who ought to shine both in sound doctrine and in integrity of life. But it was God’s design to shew that neither of these things is to be sought anywhere except in Christ; since from Him we obtain both light and purity, when He deigns to make us partakers of them according to the measure of His free bounty. Whence it follows, that they who seek for the least spark of light or drop of purity out of Christ, plunge themselves into a labyrinth, where they wander in mortal darkness, and inhale the deadly fumes of false virtues unto their own destruction.

What the Scripture sometimes relates, as to the inquiries made by Urim and Thummim, it was a concession made by God to the rudeness of His ancient people. The true Priest had not yet appeared, the Angel of His Almighty counsel, by whose Spirit all the Prophets spoke, who, finally, is the fountain of all revelations, and the express image of the Father; in order then that the typical priest might be the messenger from God to man, it behooved him to be invested with the ornaments of Christ. Thus even then believers were taught in a figure, that Christ is the way by which we come to the Father, and that He also brings from the secret bosom of His Father whatever it is profitable for us to know unto salvation, hence that fiction of the Jews is contradicted, that the responses were given in this way: if a question was asked respecting a particular tribe, that the stone which represented it was lighted up; and that the colors of the stones were changed according as God refused or assented. For even if we allow that the Urim and Thummim were the rows of precious stones themselves, still this imagination is altogether unmeaning. But, as I have said, by the very form of the breastplate God would testify that the fulness of wisdom and integrity was contained in it; for which reason it is called “the breastplate of judgment,” i.e., of the most perfect rectitude, which left nothing to be desired; for the word משפט mishphot, often signifies in Scripture whatsoever is well and duly ordered. The interpretation which some give, that “judgment” means “inquiry,” because the priest only asked for responses when he had the breastplate on, is too restricted, and is even proved to be erroneous by sundry passages. Let this then be deemed settled, that this honorable appellation is meant to express a correct and infallible rule (ordinem.) Because the breastplate was, as it were, a part of the ephod, it is therefore sometimes comprehended in that word; in which it may be well also to observe, that this peculiar ephod of the high priest’s was different from the others, of which mention is made elsewhere; for all of the sacerdotal lineage wore an ephod in the performance of religious duties. (1 Samuel 14:3; 23:6.) Even David, when he danced before the Ark, wore his ephod, (2 Samuel 6:14;) and this custom is still retained by the Jews at their chief festivals. The rest I will introduce presently in their proper places.

9. And thou shalt take two onyx-stones. That the connection between the priest and the people might be made more plain, God not only placed on his breast the memorials of the twelve tribes, but also engraved their names on his shoulders. Thus all occasion of envy was removed, since the people would understand that this one man was not separated from the others for the sake of private advantage, but that in his one person they were all a kingdom of priests, which Peter teaches to have been at length really fulfilled in Christ, (1 Peter 2:5;) as Isaiah had foretold that there should be priests of God, and Levites brought from the Gentiles, (Isaiah 66:21;) to which John makes allusion in the Apocalypse, where he says that we are all priests in Christ, (Revelation 1:6.) But we must remember the reason why our High Priest is said to bear us on His shoulders, for we not only crawl on earth, but we are plunged in the lowest depths of death; how then should we be able to ascend to heaven, unless the Son of God should raise us up with Him; Now, since there is no ability in us unto eternal life, but all our powers of mind and body lie prostrate, we must be borne up by His strength alone. Hence then arises our confidence of ascending to heaven, because Christ raises us up with Him; as Paul says, we “sit together in heavenly places in Christ Jesus,” (Ephesians 2:6;) however weak then we may be in ourselves, herein is all our strength, that we are His burden. Therefore in this old type was prefigured what Paul teaches, that the Church is “his body,” and “the fullness of him,” (Ephesians 1:22.) It remains that each of us, conscious of our own weakness, should rest on Christ; for when in foolish arrogance we exalt ourselves, we do not suffer ourselves to be lifted up by Him, to be borne and sustained by His power. Let the proud then, by lifting themselves on high, fall down in ruin, whilst Christ supports us upon His shoulders. These stones are called “stones of memorial;” and again, “for a memorial” to the children of Israel; as is also afterwards repeated of the twelve stones; which some expound, that “God may be mindful of the children of Israel;” others, that “the priest himself may remember them;” others, that “the children of Israel may remember that God is reconciled to them for the sake of the one Mediator;” but I simply interpret it, that they were a monument of the mutual agreement between God and them; as if God would shew by a visible sign that He embraced them and received them into His sanctuary, as often as they were offered in this manner.

30. And thou shalt put in the breastplate. From these words some infer that the Urim and Thummim were distinct from the whole work, which is before described; others think that they were the twelve stones, because no mention will be made of them when Moses relates that the whole was completed. But nothing is more probable, as I have already said, than that on the breastplate itself some representation was given of light in doctrine, and of entire uprightness of life; and therefore after Moses has called it “the breastplate of judgment,” he also speaks of it as “the judgment of the children of Israel;” by which expression he means a certain and defined system, or an absolutely perfect rule, to which the children of Israel ought to direct and conform themselves.

31. And thou shalt make the robe. This robe was above the oblong coat between that and the ephod; and from its lower edge hung the bells and pomegranates alternately. Although there was no smell in the pomegranates, Lat., “in malogranatis, vel malts punicis;” the latter being the translation of the V. yet the type suggested this to the eyes; as if God required in that garment a sweet smell as well as a sound; and surely we who stink through the foulness of our sins, are only a sweet smell unto God as being covered with the garment of Christ. But God would have the bells give a sound; because the garment of Christ does not procure favor for us, except by the sound of the Gospel, which diffuses the sweet savor of the Head amongst all the members. In this allegory there is nothing too subtle or far-fetched; for the similitude of the smell and the sound naturally leads us to the honoring of grace, “Que la justice de Jesus Christ nous rend odoriferans par la predication de l’Evangile;” (leads us to this) that the righteousness of Jesus Christ makes us sweet through the preaching of the Gospel. — Fr. and to the preaching of the Gospel. By the pomegranates, therefore, which were attached to the hem of the garment, God testified that whatever was in the priest smelt sweetly, and was acceptable to Him, provided the sound accompanied it; the necessity of which is declared, when God denounces death against the priest if He should enter the sanctuary without the sound. And assuredly it was a general invitation which awakened the peoples’ minds to attention, whilst the sacred offices were performed. There is no absurdity in the fact, that the punishment which God threatens does not properly apply to Christ; because it was necessary to issue severe injunctions to the Levitical priests, lest they should omit these external exercises of piety, until the truth was manifested. The ancients do not unwisely make a spiritual application of this to the ministers of the Church; for the priest is worthy of death, says Gregory, Quoted in the Glossa Ordinaria in loco: “Quia tram contra se occulti Judicis provocat, si sine praedicationis sonitu incedit." from whom the voice of preaching is not heard; just as Isaiah reproves “the dumb dogs.” (Isaiah 56:10.) But this we must especially remember, that the garment of Christ is sonorous, since only faith, which cometh by hearing, clothes us with His righteousness.

36. And thou shalt make a plate. It is not without reason that this inscription is placed upon the priest’s forehead, that it may be conspicuous; for not only did God thus testify that the legal priesthood was approved of, and acceptable to Him, since He had consecrated it by His word, but also that holiness was not to be sought elsewhere. These two things, then, are to be observed, — first, that the priesthood of His own appointment is pleasing to God, and so, that all others, however magnificently they may be spoken of, are abominable to Him, and rejected by Him; and secondly, that out of Christ we are all corrupt, and all our worship faulty; and however excellent our actions may seem, that they are still unclean and polluted. Thus, therefore, let all our senses remain fixed on the forehead of our sole and perpetual Priest, that we may know that from Him alone purity flows throughout the whole Church. To this His words refer,

"For their sakes I sanctify myself, that they also might be sanctified through the truth.” (John 17:19;)

and the same thing is expressed in this passage of Moses, “that Aaron may hear the iniquity of the holy things,” etc. It is undoubtedly a remarkable passage, whereby, we are taught that nothing proceeds from us pleasing to God except through the intervention of the grace of the Mediator; for here there is no reference to manifest and gross sins, Addition in Fr., “Et qu’on puisse condamner par le sens commun;” and which even common sense must condemn. the pardon of which it is clear that we can only obtain through Christ; but the iniquity of the holy oblations was to be taken away and cleansed by the priest. That is but a poor exposition of it, that if any error were committed in the ceremonies, it was remitted in answer to the prayers of the priest; for we must look further, and understand that on this account the iniquity of the offerings must be purged by the priest, because no offering, in so far as it is of man, is altogether free from guilt. This is a harsh saying, and almost a paradox, that our very holinesses are so impure as to need pardon; but it must be borne in mind that nothing is so pure as not to contract some stain from us; just as water, which, although it may be drawn in purity from a limpid fountain, yet, if it passes over muddy ground, is tinged by it, and becomes somewhat turbid: thus nothing is so pure in itself as not to be polluted by the contagion of our flesh. Nothing is more excellent than the service of God; and yet the people could offer nothing, even although prescribed by the Law, except with the intervention of pardon, which none but the priest could obtain for them. There is now no sacrifice, nor was there ever, more pleasing to God than the invocation of His name, as He himself declares,

"Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me,” (Psalm 50:15;)

yet the Apostle teaches us that “the sacrifice of praise” only pleases God when it is offered in Christ. (Hebrews 13:15.) Let us learn, then, that our acts of obedience, when they come into God’s sight, are mingled with iniquity, which exposes us to His judgment, unless Christ should sanctify them. In sum, this passage teaches us that whatsoever good works we strive to present to God are so far from deserving reward, that they rather convict us of guilt, unless the holiness of Christ, whereby God is propitiated, obtains pardon for them. And this is again asserted immediately afterwards, where Moses says that by favor of the priest the sins of the sacred oblations are taken away Lat., “In beneplacitum.” A. V., “That they may be accepted.” The translation I have given is that of Ainsworth. “for favorable acceptation,” i.e., that the Israelites may be sure that God is reconciled and favorable to them. I have nothing to say of the tiara itself, which some call a mitre, (cidarim,) and others a cap; neither do I choose to philosophize too subtilely about the belt or girdle. This sentence is omitted in the Fr.

40. And for Aaron’s sons. The sons of Aaron also are separated not only from the body of the people, but likewise from the Levites; for a peculiar dignity was attached to that family, from whom his successor was afterwards to be taken. “Les successeurs de la souveraine sacrificature;” the successors in the sovereign priesthood. And since no single individual was able to perform all their offices, they were distributed amongst them. Hence it was that they were adorned with the coat, the girdle, and the bonnet, “for glory and for beauty.” We shall see as to their anointing in the next chapter. Their hands are said be filled, A.V., “consecrate,” v. 41. Margin, “fill their hand;” i.e., says Rosenmuller, in loco, “thou shalt deliver them the power of their office. Le Clerc suggests that the phrase is perhaps borrowed from some ancient oriental rite, in which the ensigns of office were put into the hands of those to whom it was entrusted. It appears also, from the following chapter, ver. 24, that all the sacred offerings were placed by Moses in the hands of the priests at their inauguration." when they are made fit for offering sacrifices, for as long as their hands are unconsecrated (profanae) they are accounted empty, even though they may be very full, since no gift is acceptable to God except in right of the priesthood; consequently their fullness arose from consecration, whereby it came that the oblations duly made had access to God. But we must observe that it is not their father Aaron, but Moses, who sanctifies them, that the power itself, or effect of their sanctification, may rest in God, and may not be transferred to His ministers. Perhaps, too, God would anticipate the calumnies of the ungodly, lest any should afterwards object that Aaron had fraudulently and unjustly extended the honor conferred upon himself alone to his sons also, and thus had unlawfully made it hereditary. He was protected against this reproach by the fact, that the sacerdotal dignity came to them from elsewhere. Besides, by these means the posterity of Moses was more certainly deprived of the hope they may have conceived in consideration of what their father was. Therefore Moses, by inaugurating the children of Aaron, reduced his own to their proper place, lest ally ambition should hereafter tempt them, or lest envy should possess them when they saw themselves put below others.

42. And thou shalt make them linen breeches. Since men, in their natural levity and frowardness, lay hold of the very slightest causes of offense to the disparagement of holy things, and so religion easily sinks into contempt, God here, as a precaution against such a danger, delivers a precept respecting an apparently trivial matter, viz., that the priests should cover their nakedness with breeches. The sum is, that they should conduct themselves chastely and modestly, lest, if anything improper or indecorous should appear in them, the majesty of holy things should be impaired. Some, therefore, thus explain the clause, “that they may minister in holiness,” “To minister in the holy place.” — A. V. as if it were said, “that they may be pure from every stain, and may not desecrate God’s service.” In my opinion, however, the word קודש kodesh, should be taken for the sanctuary; and this is the more natural sense. A threat is added, that if they neglected this observance it would not be with impunity, since they would bring guilt upon themselves. Nor can we wonder at this, since all carelessness and negligence in the performance of sacred duties is closely connected with impiety and contempt of God. What immediately follows as to its being a perpetual law or statute, some, in my judgment improperly, restrict to the precept respecting the breeches, for it has a natural reference to the other ordinances of the priesthood. God therefore declares generally, that the Law which He gives is not for a little time, but that it may always remain in force as regards His elect people; whence we infer that the word עולם gnolam The primary signification of this word is hidden; hence a period of time, of which either the end or the beginning is hidden; and therefore frequently it is used for eternity, or as in the A. V., for ever. — W. whenever the legal types are in question, attains its end in the advent of Christ; and assuredly this is the true perpetuity of the ceremonies, that they should rest in Christ, who is their full truth and substance. For, since in Christ was at length manifested what was then delineated in shadows, these figures are established, because their use has ceased after the manifestation of their reality. And this we have already seen was long ago foretold by David, when he substitutes for the Levitical priesthood another “after the order of Melchisedec,” (Psalm 110:4;) but the dignity being transferred, as the Apostle well reminds us, the Law and all the statutes must be of necessity transferred also. (Hebrews 7:12.) The ancient rites, therefore, are now at an end, because they do not accord with the spiritual priesthood of Christ; and herein the twofold sacrilege of the Papacy betrays itself, in that mortal men have dared to substitute another third priesthood for that of Christ, as if His were transitory; and also, in their foolish imitation of the Jews, have heaped together ceremonies which are directly opposed to the nature of Christ’s priesthood. They reply, indeed, that His priesthood remains entire, although they have innumerable sacrifices; but they vainly endeavor to escape by this subterfuge, for if it was unlawful to change, or to innovate anything in the legal priesthood, how much less is it lawful to corrupt the priesthood of Christ by strange inventions, when its integrity has been ratified by the inviolable oath of God? The Father says to the Son, “Thou art a priest for ever;” how, then, does it avail to make the silly assertion that nothing is taken away from Christ, when an innumerable multitude (of priests) are appointed? How do these things accord, that He was anointed to offer Himself by the Spirit, and yet that He is offered by others? that by one offering He completed His work unto our full justification, and yet that He is offered daily? Now, if there be now-a-days no lawful priest except such an one as possesses in himself what was foreshewn in the ancient types, let them bring forth priests adorned with angelic purity, and as it were separate from the ranks of men, otherwise we shall be at liberty to repudiate all who are defiled by the very slightest stain. Hence, too, has arisen their second sacrilege, viz., that they have dared to obscure the brightness of the gospel with a new Judaism. They were altogether without the means of proving their priesthood, and so their easiest plan was to envelop their vanity in an immense mass of ceremonies, and, as it were, to shut out the light by clouds. So much the more diligently, then, must believers beware of departing from the pure institution of Christ, if they desire to have Him for their one and eternal Mediator.

Exodus 29

Exodus 29:1-35

1. And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest’s office: Take one young bullock, and two rams without blemish,

1. Hoc quoque facies eis ad sanctificandum eos, ut sacerdotio fungantur mihi: Tolle juvencum unum filium bovis, et arietes duos immaculatos.

2. And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.

2. Panes praeterea infermentatas, et placentas infermentatas mixtas oleo, et lagan infermentata uncta oleo: ex simila triticea facies ea.

3. And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.

3. Ponesque ea in canistrum unum, et offeres ea in canistro, una cum juveneo, et duobus arietibus.

4. And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.

4. Tum Aharonem et filios ejus accedere fades ad ostium tabernaculi conventionis, et lavabis cos aqua.

5. And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:

5. Et accipies vestes, induesque Aharon tunicam, et pallium ephod, et ephod pectorale, cingesque cum baltheo ephod.

6. And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

6. Pones praeterea cidarim super caput ejus: coronam autem sanctitatis pones super cidarim.

7. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.

7. Postremo accipies oleum unctionis, et fundes super caput ejus, et unges eum.

8. And thou shalt bring his sons, and put coats upon them.

8. Post haec filios ejus accedere facies, et indues cos tunicas.

9. And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest’s office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.

9. Cingesque illos baltheo: Aharon et flios ejus, et aptabis eis pileos, et erit eis sacerdotium in statutum perpetuum, implebisque manum Aharon, et manum filiorum ejus.

10. And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.

10. Et offeres juveneum coram tabernaculo conventionis, imponentque Aharon et filii ejus manus suas super caput juvenei.

11. And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.

11. Tunc mactabis juveneum coram Jehova ad ostium tabernaculi conventionis.

12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.

12. Accipiesque e sanguine juvenci, et pones super cornua altaris digito tuo: reliquum autem sanguinem fundes ad fundamentum altaris.

13. And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.

13. Tollesque omnem adipem operientem intestina, et reticulum quod est super jecur, et duos renes, et adipem qui est super illos, et incendes ea super altare.

14. But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.

14. At carnem juvenei, et pellem ejus, fimumque ejus combures igni extra castra: sacrificium pro peccato est.

15. Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram.

15. Arietem quoque alterum accipies, et imponent Aharon et filii ejus manus suas super caput arietis.

16. And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar.

16. Tunc mactabis arietem, accipiesque sanguinem ejus, et asperges super altare per circuitum.

17. And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head.

17. Arietem autem concides ix, frusta sua, et lavabis intestina ejus, cruraque ejus, et pones super frusta ejus, et super caput ejus.

18. And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD.

18. Incendes praeterea totum arietem super altare: nam holocaustum est Jehovae in odorem quietis: oblatio ignita Jehovae est.

19. And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.

19. Accipies insuper arietem secundum, imponentque Aharon et filii ejus manus suas super caput arietis.

20. Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

20. Tunc mactabis arietem, accipiesque de sanguine ejus, et pones super tenerum antis Aharon, et super tenerum auris filiorum ejus dextrae, et super pollisem manus eorum dextrae, et super pollicem pedis corum dextri, aspergesque sanguinem super altare per circuitum.

21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him.

21. Tollesque de sanguine qui erit super altare, et de oleo unctionis: atque asperges super Aharon, et super vestes ejus, et super illlos ejus, et super vestes filiorum ejus cum eo.

22. Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:

22. Deinde tolles de ariete adipem, et caudam, et adipem operientem intestina, et reticulum jecoris, duosque renes, atque adipem qui est super eos, et armum dextrum: quia aries consecrationum est:

23. And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:

23. Et tortam panis unam, et placentam panis ex oleo unam, et laganum unum e canistro infermentatorum qui est coram Jehova.

24. And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD.

24. Ponesque omnia ilia in manibus Aharon, et in manibus filiorum ejus, exaltabisque ilia exaltationem coram Jehova.

25. And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.

25. Accipies autem illa e manu eorum, et incendes super altare, ultra holocaustum in odorem quietis coram Jehova: oblatio ignita est Jehovae.

26. And thou shalt take the breast of the ram of Aaron’s consecration, and wave it for a wave offering before the LORD: and it shall be thy part.

26. Accipies item pectus arietis consecrationum quod est ipsi Aharon, et exaltabis illud exaltationem coram Jehova, eritque tibi in partem.

27. And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:

27. Sanctificabis itaque pectus exaltationis, et armum elevationis quod exaltatum est, et qui elevatus est de ariete consecrationum ipsius Aharon et filiorum ejus.

28. And it shall be Aaron’s and his sons’ by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD.

28. Et erit ipsi Aharon et filiis ejus in statutum perpetuum a filiis Israel: quia exaltatio est: et exaltatio erit a filiis Israel de sacrificiis prosperitatum suarum, exaltatio inquam eorum erit Jehovae.

29. And the holy garments of Aaron shall be his sons’ after him, to be anointed therein, and to be consecrated in them.

29. Porro vestes sanctae quae sunt ipsius Aharon, erunt filiis ejus post eum ad ungendum cos cure eis, et ad consecrandum cum els manum eorum.

30. And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.

30. Septem diebus induct eas sacerdos qui fuerit loco ipsius de filiis ejus, qui ingredietur tabernaculum conventionis ad ministrandum in sanctuario.

31. And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.

31. Arietem autem consecrationum tolles, et coques carnem ejus in loco sanctitatis.

32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.

32. Comedetque Aharon et filii ejus carnem arietis, et panem qui est in canistro, ad ostium tabernaculi conventionis.

33. And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.

33. Comedent inquam illa quibus expiatus fuit ad consecrandum manum earum, ad sanctificandum cos: et alienigena non comedet, quia sanctificatio sunt.

34. And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.

34. Quod si superfuerit de carne consecrationum, et de pane, usque mane, combures quod supcrest igni: non comedettur, quia sanctitas est.

35. And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.

35. Facies igitur ipsi Aharon et filiis ejus sic, juxta omnia quae praecepi tibi: septem diebus consecrabis manum eorum.

CHAPTER 28

Ex 28:1-43. Appointment to the Priesthood.

1. take thou unto thee Aaron thy brother, and his sons with him--Moses had hitherto discharged the priestly functions (Psa 99:6), and he evinced the piety as well as humility of his character, in readily complying with the command to invest his brother with the sacred office, though it involved the perpetual exclusion of his own family. The appointment was a special act of God's sovereignty, so that there could be no ground for popular umbrage by the selection of Aaron's family, with whom the office was inalienably established and continued in unbroken succession till the introduction of the Christian era.

2-5. holy garments--No inherent holiness belonged either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Eze 44:19).

for glory and for beauty--It was a grand and sumptuous attire. In material, elaborate embroidery, and color, it had an imposing splendor. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests' garments should be of such superb and dazzling appearance, that the people might be inspired with a due respect for the ministers as well as the rites of religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us.

6-14. ephod--It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short--reaching from the breast to a little below the loins--and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Re 1:13).

15-29. thou shalt make the breastplate of judgment with cunning work--a very splendid and richly embroidered piece of brocade, a span square, and doubled, to enable it the better to bear the weight of the precious stones in it. There were twelve different stones, containing each the name of a tribe, and arranged in four rows, three in each. The Israelites had acquired a knowledge of the lapidary's art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through which the golden chains were passed to fasten this brilliant piece of jewelry at the top and bottom tightly on the breast of the ephod.

30. thou shalt put in the breastplate of judgment the Urim and Thummim--The words signify "lights" and "perfections"; and nothing more is meant than the precious stones of the breastplate already described (compare Ex 39:8-21; Le 8:8). They received the name because the bearing of them qualified the high priest to consult the divine oracle on all public or national emergencies, by going into the holy place--standing close before the veil and putting his hand upon the Urim and Thummim, he conveyed a petition from the people and asked counsel of God, who, as the Sovereign of Israel, gave response from the midst of His glory. Little, however, is known about them. But it may be remarked that Egyptian judges wore on the breast of their official robes a representation of Justice, and the high priest in Israel long officiated also as a judge; so that some think the Urim and Thummim had a reference to his judicial functions.

31-33. the robe of the ephod all of blue--It was the middle garment, under the ephod and above the coat. It had a hole through which the head was thrust, and was formed carefully of one piece, such as was the robe of Christ (Joh 19:23). The high priest's was of a sky-blue color. The binding at the neck was strongly woven, and it terminated below in a fringe, made of blue, purple, and scarlet tassels, in the form of a pomegranate, interspersed with small bells of gold, which tinkled as the wearer was in motion.

34. a golden bell and a pomegranate--The bells were hung between the pomegranates, which were said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death.

36-38. plate--literally, a petal of a flower, which seems to have been the figure of this golden plate, which was tied with a ribbon of blue on the front of the mitre, so that every one facing him could read the inscription.

39. coat of fine linen--a garment fastened at the neck, and reaching far down the person, with the sleeves terminating at the elbow.

girdle of needlework--a piece of fine twined linen, richly embroidered, and variously dyed. It is said to have been very long, and being many times wound round the body, it was fastened in front and the ends hung down, which, being an impediment to a priest in active duty, were usually thrown across the shoulders. This was the outer garment of the common priests.

40. bonnets--turbans.

42. linen breeches--drawers, which encompassed the loins and reached half way down the thighs. They are seen very frequently represented in Egyptian figures.

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 Exo 19:22.

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 honor and for beauty. They were emblematical of the office in which they ministered.

1. It was honorable. 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 color 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 color 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.

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 labor 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, labor 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," Isa 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 labor, 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;" Exo 31:3-6. "The works of the Lord are great, sought out of all them that have pleasure therein;" Psa 111:2.

Breastplate - חשן choshen. See Clarke on Exo 25:7 (note).

Ephod - אפד. See Clarke's note on Exo 25:7.

Robe - מעיל meil, from עלה 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 Exo 28:31 (note), etc.

Broidered coat - כתנת תשבץ 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 Exo 28:13 (note).

Mitre - מצנפת mitsnepheth. As this word comes from the root צנף 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 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 dool, or dawal, a revolution, vicissitude, wheel, etc., and binden, to bind; it is very likely that the Hebrew words דור dur, to go round, and בנט benet, a band, may have been the original of doolbend and turband. It is sometimes called serbend, from ser, the head, and 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 - אבנט 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.

The curious girdle of the ephod - The word חשב chesheb, rendered here curious girdle, signifies merely a kind of diaper, or embroidered work; (see Clarke's note on Exo 26:1); and it is widely different from אבנט abnet, which is properly translated girdle Exo 28:4. The meaning therefore of the text, according to some, is this, that the two pieces, Exo 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, Exo 28:39, being only of plain workmanship.

Two onyx stones - See Clarke on Exo 25:7 (note).

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 rivaled, 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.

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, etc., as frequently as the high priest appeared before him with the breastplate and the ephod. See Exo 28:29.

Ouches of gold - משבצת mishbetsoth, strait places, sockets to insert the stones in, from שבץ shabats, to close, enclose, 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.

The breastplate of judgment - חשן משפט choshen mishpat, the same as the חשן choshen, see Exo 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 Lev 10:11; Deu 17:8, Deu 17:9.

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 Exo 28:30 (note).

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, Exo 28:10, we may suppose they stood in this order, the stones being placed also in the order in which they are produced, Exo 28:17-20 : -

Four Rows of Stones First Row Sons of Leah Sardius or Ruby Reuben ראובן Topaz Simeon שמעון Carbuncle Levi לוי Second Row Emerald Judah יהודה Sapphire Issachar יששכר Diamond Zebulun זבולן Third Row Sons of Bilhah, Rachael's maid Ligure or Jacinth Dan דן Agate Naphtali נפתלי Son of Zilpah, Leah's maid Amethyst Gad גד Fourth Row Beryl or Crysolite Asher אשר Sons of Rachel Onyx, or Sardonyx Joseph יוסף 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 Sol 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 ,su odem, from the root adam, he was ruddy; the ruby, a beautiful gem of a fine deep red color. The sardius, or sardie stones, is defined to be a precious stone of a blood-red color, the best of which come from Babylon.

2. A Topaz, פטדה 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 color. It is now considered by mineralogists as a variety of the sapphire.

3. Carbuncle, ברקת bareketh, from ברק barak, to lighten, glitter, or glister; a very elegant gem of a deep red color, with an admixture of scarlet. From its bright lively color it had the name carbunculus, which signifies a little coal; and among the Greeks ανθραξ 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, נפך nophech, the same with the ancient smaragdus; it is one of the most beautiful of all the gems, and is of a bright green color, without any other mixture. The true oriental emerald is very scarce, and is only found at present in the kingdom of Cambay.

5. Sapphire, ספיר sappir. See this described, Exo 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 color, with a considerable mixture of yellow.

8. Agate, שבו 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 שב 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, אחלמה achlamah, a gem generally of a purple color, composed of a strong blue and deep red. The oriental amethyst is sometimes of a dove color, though some are purple, and others white like diamonds. The name amethyst is Greek, αμεθυστος, and it was so called because it was supposed that it prevented inebriation.

10. The Beryl, תרשיש tarshish. Mr. Parkhurst derives this name from תר tar, to go round, and שש shash, to be vivid or bright in color. If the beryl be intended, it is a pellucid gem of a bluish green color, 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 color, and ranks at present among the topazes. Its name in Greek, chrysolite, χρυσολιθος, literally signifies the golden stone.

11. The Onyx, שהם shoham. See Clarke's note on Gen 2:12; See Clarke's note on Exo 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 color, 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 color, the jewelers, says Woodward, call the stone a sardonyx.

12. Jasper, ישפה 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 color, 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 colors, apparently in the form of letters; 12. with variously coloured zones; 13. with various colors mixed without any order; 14. with many colors 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.

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, etc.; 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 δηλωσις και αληθεια, 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, etc., etc., 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: 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 Num 27:18, Num 27:21; Jdg 1:1; Jdg 20:18, Jdg 20:28; 1Sam 23:9-12; 1Sam 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 עלה aloh, Go, rose up or became prominent in the names on the breastplate; ע ain, from the name of Simeon, ל lamed from the name of Levi, and ה 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: Εφορει δ' οὑτος περι τον τραχηλον εκ χρυσης ἁλυσεως ηρτημενον ζωδιον των πολυτελων λιθων ὁ προσηγορευον ΑΛΗΘΕΙΑΝ. "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. 75, 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.

Aelian, 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. Ειχε δε και αγαλμα περι τον αυχενα εκ σαπφειρου λιθου, και εκαλειτο αγαλμα ΑΛΗΘΕΙΑ. 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.

The robe of the ephod - See Clarke on Exo 28:4 (note). 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 center 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, Exo 28:32.

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, etc. 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.

Thou shalt make a plate of pure gold - The word ציץ tsits, which we render plate, means a flower, or any appearance of this kind, The Septuagint translate it by πεταλον, a leaf; hence we might be led to infer that this plate resembled a wreath of flowers or leaves; and as it is called, Exo 29:6, נזר nezer, a crown, and the author of the book of The Wisdom of Solomon 18:24, who was a Jew, and may be supposed to know well what it was, calls it διαδημα, 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, Exo 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 fullness 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 קדש ליהוה Kodesh Laihovah, of the present Hebrew text, would in those ancient characters appear thus as this illustration, which, in the modern Samaritan character, evidently derived from that illustration. And the Samaritan word 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.

May bear the iniquity of the holy things - ונשא אהרן את עון הקדשים 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 Isa 53:4, Isa 53:12, where the same verb, נשא nasa, is used; and see 1Pet 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; Heb 12:14.

For glory and for beauty - See Clarke's note on Exo 28:2.

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, etc.

On the garments of the high priest some general reflections have already been made; see Exo 28:2 (note): 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.

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, Psa 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.

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, 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. 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, That the priests themselves might be minded of the dignity of their office. That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. That the priests might be types of Christ, and of all Christians who have the beauty of holiness put upon them.

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, Rev 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, Eph 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.

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

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, Isa 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?

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, Ex 25:22. If he were at a distance from the ark, as Abiathar was when he enquired of the Lord for David, 1Sam 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. Num 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. Rev 5:9. The judgment - The breast - plate of judgment: That breast - plate which declared the judgment or mind of God to the Israelites.

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.

An habergeon - A coat of armour.

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

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 he 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.

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.

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.

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.

1 AND take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priests office, even Aaron, Nadab and Abihu, Eleazar, and Ithamar, Aarons sons.

Cause them to come near unto thee, that thou maist before them and before the people declare the will of God herein, and solemnly set them apart for this office.

Marginal references: Heb. 5. 1, 4.

2 And thou shalt make holy garments for Aaron thy brother, for glory and for beauty .

Garments to be used onely in holy ministrations.

(i. e.) Such as are glorious and beautiful, partly to mind the people of the dignity and excellency of their office and employment, and principally to represent the glorious robes wherewith Christ is both clothed himself and clotheth all his people, who are made Priests unto God.

Marginal references: chap. 39. 2.; Gr. an holy stole. Rev. 7. 9.

3 And thou shalt speak unto all that are wisehearted , whom I have filled with the spirit of wisdom, that they make Aarons garments to consecrate him , that he may minister unto me in the priests office.

(i. e.) Skilful artists. The Hebrews make the heart, not the brain, the seat of wisdome. See Iob 9. 4.

Either 1. by my ordinary providence and assistance, giving them both ability and opportunity to learn the arts: or rather 2. by extraordinary inspiration, which was necessary for the Israelites, whose base and laborious drudgery took off their minds and hands from all ingenious studies and arts.

(i. e.) To be an outward sign of my calling and consecration of him to my holy service. A metonymical expression.

Marginal references: chap. 36. 1.; chap. 31. 2. and 35. 30.

4 And these are the garments which they shall make; a breast-plate, and an ephod , and a robe , and a broidered coat , a mitre , and a girdle : and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priests office.

This was a short upper garment, made without sleeves, which was girt about the body. And it was twofold, the one made of fine linnen, which was common not onely to all the Priests, as 1 Sam. 2. 18. and 22. 18. but to some others also upon solemn and sacred occasions, as 2 Sam. 6. 14. the other made of divers stuffes and colours, peculiar to the High-priest, the parts whereof were not sewed, but tied together.

An upper garment, like a surpliss.

An under coat curiously wrought with circular works like eyes, as the word notes, and richly adorned with gems and other things.

A kind of bonnet or cap for the covering of the head, supposed to be something like a Turkish Turband for the form of it.

To enclose and fasten all the other garments, which were loose in themselves, that he might be more expeditious in his work.

6 And they shall make the ephod of gold , of blue, and of purple, of scarlet, and fine twined linen, with cunning work.

Beaten out into plates and cut into wires.

7 It shall have the two shoulder-pieces thereof joyned at the two edges thereof; and so it shall be joyned together.

Which were two parts of the Ephod going up from the body of▪ the Ephod, the one before, the other behind, which when the Priest had put over his head, were tied together and covered the Priests shoulders and part of his back and breast.

8 And the curious girdle of the ephod which is upon it ; shall be of the same , according to the work thereof, even of gold, of blue, and purple, and scarlet, and fine twined linen.

Which was for the closer fastening and girding of it.

This is added to distinguish it from the other girdle ver. 4. which was to gird all the garments, and was tied in a lower place.

Either 1. of the same piece: or rather 2. of the same kind of materials and workmanship, as the following words explain it.

Marginal references: Or, embroidered.

10 Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth:

Levi seems to be omitted here, as being sufficiently represented by the High-priest himself.

11 With the work of an engraver in stone, like the engravings of a signet shalt thou engrave the two stones, with the names of the children of Israel: thou shalt make them to be set in ouches of gold.

Hollow places, such as are made in golden rings to receive and hold the precious stones, which are put into them.

Marginal references: Wisd. 18▪

12 And thou shalt put the two stones upon the shoulders of the ephod , for stones of memorial unto the children of Israel. And Aaron shall bear their names before the LORD , upon his two shoulders for a memorial .

(i. e.) In the place where the two shoulder-pieces were joyned together.

Into the holy of holies. An evident type of Christs entring into heaven with the names and in the stead of his people, the true Israel, upon his shoulders, and presenting them to his father with acceptance.

Not so much to the High-priest, that he should not forget to pray for them, as to God, that he, beholding their names there according to his order, might graciously remember them and shew mercy unto them. Such a memorial to God was the rainbow, Gen. 9. 13. Such things are spoken of God after the manner of men.

13 And thou shalt make ouches of gold:

Not for the stones, ver. 12. who had other ouches, ver. 11. but for the chains, ver. 14.

14 And two chains of pure gold at the ends : of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.

Or, with ends, (i. e.) not like chains that are fastened about ones neck or arm, which seem to have no end, but two distinct chains with two several ends, both hanging downward. Compare ver. 22. The Syriack render it double, others equal, or of equal length.

15 And thou shalt make the breast-plate of judgement with cunning work, after the work of the ephod thou shalt make it: of gold, of blue, and of purple, and of scarlet, and of fine twined linen shalt thou make it.

This was a square and curiously wrought piece put over the Ephod upon ones breast, called of judgment, because from thence the Israelites were to expect and receive their judgment and the mind of God in all those weighty matters of war or peace, wherein they consulted God for direction.

16 Four square it shall be, being doubled : a span shall be the length thereof, and a span shall be the breadth thereof.

For greater strength that it might better support and secure the precious stones which were put into it, and that it might receive the Urim and Thummim, Lev. 8. 8.

17 And thou shalt set in it settings of stones, even four rows of stone : the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.

It is needless to trouble the reader with the explication of these stones, which the Iewish Doctors themselves are, not agreed in, seeing this use of them is now abolished. It may suffice to know that they were precious stones severally allotted to the names of the several tribes according to Gods good pleasure, possibly with respect to some disposition or concernment of each tribe, which at this distance we cannot learn.

Marginal references: Heb. fill in i[illegible: 1+ letters] fillings of stone.; Or, rubie.

21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet: every one with his name shall they be according to the twelve tribes .

(i. e.) According to the order of their birth, the first stone to the eldest, the second to the next, &c.

22 And thou shalt make upon the breast-plate chains at the ends , of wreathen work of pure gold.

Some think these are the same with those mentioned, v. 14. But it seems improbable and without example, that God should in this short description, and that within a few verses, give a new and second command concerning the same thing. It may rather seem that these are other chains fastened to the breastplate, as it follows, whereas those chains ver. 14. seem to have been fastened to the ephod, to those ouches made in it for that purpose, ver. 13. And whereas these chains also are fastened in the said ouches ver. 25. two several chains may well enough be fastened in divers parts of each of the ouches, and there seems to be this difference between the chains, those chains mentioned ver. 14. are said to be fastened onely at one end, even to the ouches of the Ephod, whence they might hang down loosely, whereas these are manifestly fastened at both ends, ver. 24, 25.

25 And the other two ends of the two wreathen chains, thou shalt fasten in the two ouches, and put them on the shoulder-pieces of the ephod before it .

(i. e.) In the fore-part of the Ephod: or before him, i. e. the High-priest, in his fore-part, upon his breast.

26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breast-plate, in the border thereof, which is in the side of the ephod inward .

To wit, upon the lower ends, for there were other rings put upon the upper ends, ver. 23, 24, 25.

(i. e.) In the inner side of the Ephod, under which these rings were hid: for the Ephod was double, ver. 16.

27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath , towards the forepart thereof , over against the other coupling thereof , above the curious girdle of the ephod.

To answer the two rings in the breast-plate, that by all these the breast-plate might be the better fastened to the Ephod.

In the lower part of the ephod, or in that part of it which is under the lowest part of the breast-plate.

Towards the breast.

(i. e.) Over against the ouches on the shoulder-pieces, where the upper part of the breast-plate was fastened to the Ephod.

29 And Aaron shall bear the names of the children of Israel, in the breast-plate of judgment, upon his heart , when he goeth in unto the holy place , for a memorial before the LORD continually.

Partly to admonish the High-priest of that dear affection he should have to his people, and with what ardency he should pray for them, and principally to represent the tender compassions of Christ, the great high-priest, towards his people, and how mindful he is of them and of all their concerns, even when he is in the holy of holies, that is, in heaven, where he remembers them still and uncessantly intercedes for them.

(i. e.) Into the most holy place, the positive degree being put for the superlative.

30 And thou shalt put in the breast-plate of judgement, the Urim and the Thummim , and they shall be upon Aarons heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart, before the LORD continually .

The words confessedly signify light or illuminations and perfections which may be understood either of two differing things, the one noting the knowledge, the other the perfection, to wit, of vertues and graces, which were required in the High-priest▪ and which were in Christ in an eminent degree, and from him alone communicated to his people, or of one and the same thing, noting perfect light or illumination, by a figure called Hendyadis, oft used in Scripture, as Deat. 16. 18. Mat. 4. 16. compared with Iob 10. 20. Ioh. 3. 5. Act. 17. 25. compared with Gen. 2. 7. Which may seem probable, 1. because the great use of this instrument was to give light and direction in dubious and difficult cases, and not to confer any other perfection upon any person. 2. because sometimes both these words or things are expressed onely by one of them, and that is by Urim, Numb. 27. 21. 1 Sam. 28. 6. which signifies lights. And the name seems to be given from the effect, because hence the Israelites had clear light and perfect or certain direction in dark and doubtful matters. But the great question is, What this Urim and Thummim was, and in what manner God answered by it. Which God having on purpose concealed from us, and not set down the matter or form of it, as he hath done of all the other particulars, it may seem curiosity and presumption for men solicitously to enquire and positively to determine. Many conceive it was nothing else but the twelve precious stones, wherein the names of the 12 Tribes were engraven, and that the answer of God was composed out of those letters which either shew more brightly, or thrust themselves further outward than the rest did. Which seems a frivolous and ungrounded conjecture, both because all the letters of the Alphabet were not there, and so all answers could not be given by them, and because it was shut up within the duplicature of the breast-plate, and therefore could not be seen by the High-priest, and there is not a word to signifie that he was to take it out thence and look upon it, but rather the contrary is evident. And that this Urim and Thummim are not the same thing with those 12 stones may be easily proved. 1 because the stones were set and ingraven in the breast-plate, ver. 17, 21. this was only put into it, which is a word of quite different and more loose and large signification, and therefore probably doth not design the same thing. 2. It is not likely, that in such a brief account of the sacred utensils, the same command would be repeated again, especially in more dark and general words than it was mentioned before. And how could Moses now put it in, when the workmen had fastened it there before? Or why should he be required to put it in the breast-plate, when it was fastened to it already, and could not without violence be taken from it. 3. because the stones were put in by the workmen, Exod. 39. 10. the Urim and Thummim by Moses himself, Lev. 8. 8. It is objected, that where the stones are mentioned, there is no mention of Urim and Thummim, as Exod. 39. and that where the Urim and Thummim are mentioned, there is no mention of the stones, as Lev. 8. 8. which shews they were one and the same thing. But that is not necessary▪ and there is an evident reason of both those omissions; of the former Exod. 39. because he mentions onely those things which were made by the workmen, whereas the Urim and Thummim seems to have been made immediately by God, or by Moses with Gods direction: of the latter Lev. 8. because the stones are implyed in the breast-plate as a part of it and being fastened to it, whereas there he onely mentions what was put in by Moses himself. There are other conjectures, as that it was the name Jehovah, or some visible representations, &c. But such conjectures are easily denied as affirmed. It is therefore more modest and reasonable to be silent where God is silent, than to indulge our selves in boundless and groundless fancies. It may suffice us to know that this was a singular piece of Divine Workmanship, which the High-priest was obliged to wear upon solemn occasions, as one of the conditions upon which God engaged to give him answers. Which answers God might give to him either by inward suggestion to his mind, or by a vocal expression to his ear. But which of those ways, or whether by any other way, it is needless now to search, and impossible certainly to discover.

A short speech. As the testimony is oft put for the ark of the testimony, so is the judgment here for the breast-plate of judgment, i. e. that breast-plate which declared the judgment or oracle or mind of God to the Israelites in those cases which they brought to the Lord.

(i. e.) At all times when he shall appear before the Lord in the holy-place.

Marginal references: Deut. 33. 8. Ezra 2. 63. Neh. 7. 65.

31 And thou shalt make the robe of the ephod all of blue.

Not the Ephod it self, for that was prescribed before ver. 6. but a long and loose robe called the robe of the Ephod, because it was worn next under it, and was girded about the High-priests body with the curious girdle of the Ephod.

33 And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof, and bells of gold between them round about.

The figures of Pomegranates, but flat and embroidered.

By the sound whereof the people might be admonished of the work which the Priest was employed in, and thereby be provoked to joyn their affections and devotions with his. These pomegranates and bels might note either 1. the qualifications of the Priest, who was both to declare or give forth the sound of pure and wholesome doctrine, and to adorn his doctrine with the fragrancy and fruitfulness of a good conversation. Or 2. The glorious atchievements of Christ, who caused the sound of his doctrine to be heard by all men, and offered up himself as a sacrifice to God for a sweet-smelling savour, Eph. 5. 2.

Marginal references: Or, Skirts.

35 And it shall be upon Aaron to Minister, and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not .

For his disobedience or carelesness. For though the matter might seem small in it self yet it was an errour in Gods worship, wherein God is more severe than in other things, and it was an errour of the High-priest, who had more knowledge of Gods mind herein, and was obliged to more care and diligence, not onely for himself, but for the influence of his bad example upon the people.

Marginal references: Ecclesiastic. 45. 9.

36 And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD .

Like an half coronet, reaching, as the Iews say, from ear to ear.

To mind the Priest of his special consecration to God, and of that singular [illegible: 1+ letters]oliress which was required of him as at all times so especially in his approaches to God. It might also represent Christ who is called the holy one of God, and who is a crowned Priest, or both King and Priest.

37 And thou shalt put it on a blue lace , that it may be upon the mitre, upon the fore-front of the mitre it shall be.

The words may be rendered, thou shalt put it on, or, bind it, as the vulgar renders it, with a blue lace, to wit, upon the mitre, as it follows.

38 And it shall be upon Aarons forehead, that Aaron may bear the iniquity of the holy things , which the children of Israel shall hallow in all their holy gifts : and it shall be alwayes upon his forehead, that they may be accepted before the LORD.

Either, 1. that he, being consecrated to God for this end, that he should take care as far as he could that both persons and things presented to God should be holy or agreeable to the mind of God, might bear the punishment for any miscarriage committed therein, which he could have prevented. Or rather, 2. that he being an holy person and appointed by God to make a typical reconciliation for the [illegible: 1 word] of the people, and to intercede for them might take away, or obtain from God the pardon of their iniquity wherewith even their holy things are defiled, if God should severely mark what is amiss in them. Which sence the last words of the verse favour. And the High-Priest was herein eminently a Type of Christ, who properly and truly bare and took away the iniquity of his peoples holy things, by his sacrifice and intercession.

(i. e.) Shall separate or consecrate unto God in all their offerings or gifts. If there be any thing amiss either in the thing offered or in the manner of offering, God upon the Priests intercession will pardon it.

(i. e.) At all times of his solemn appearance before God.

39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.

This was a loose and large garment made with sleeves, worn under the Ephod, reaching down to the seet, which was girt with a girdle, Lev. 8. 7.

40 And for Aarons sons thou shalt make coats , and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.

Not of woollen, Ezek. 44. 17. but of linnen, Exod. 39. 27. These were Ephods, 1 Sam. 22. 18.

41 And thou shalt put them upon Aaron thy brother, and his sons with him: and shalt anoint them, and consecrate them , and sanctifie them, that they may minister unto me in the priests office.

Heb. fill their hands, i. e. present them to God with part of the sacrifice in their hands, as we find, Exod. 29. 24. by that right putting them into their office.

Marginal references: chap. 29. [illegible: 1+ letters]. and 30. 30.; Heb. fill their hand.

42 And thou shalt make them linen breeches to cover their nakedness, from the loins even unto the thighs they shall reach.

Including both. Compare Exod. 20. 26.

Marginal references: Heb. flesh [illegible: 1+ letters] their nakedness.; Heb. [illegible: 1+ letters]e.

Exo 28:1-5 (cf. Ex 39:1-31). Appointment and Clothing of the Priests. - Exo 28:1, Exo 28:5. “Let Aaron thy brother draw near to thee from among the children of Israel, and his sons with him, that he may be a priest to Me.” Moses is distinguished from the people as the mediator of the covenant. Hence he was to cause Aaron and his sons to come to him, i.e., to separate them from the people, and install them as priests, or perpetual mediators between Jehovah and His people. The primary meaning of cohen, the priest, has been retained in the Arabic, where it signifies administrator alieni negotii, viz., to act as a mediator for a person, or as his plenipotentiary, from which it came to be employed chiefly in connection with priestly acts. Among the heathen Arabs it is used “maxime de hariolis vatibusque;” by the Hebrews it was mostly applied to the priests of Jehovah; and there are only a few placed in which it is used in connection with the higher officers of state, who stood next to the king, and acted as it were as mediators between the king and the nation (thus 2Sa 8:18; 2Sa 20:26; 1Ki 4:5). For the duties of their office the priests were to receive “holy garments for glory and for honour.” Before they could draw near to Jehovah the Holy One (Lev 11:45), it was necessary that their unholiness should be covered over with holy clothes, which were to be made by men endowed with wisdom, whom Jehovah had filled with the spirit of wisdom. “Wise-hearted,” i.e., gifted with understanding and judgment; the heart being regarded as the birth-place of the thoughts. In the Old Testament wisdom is constantly used for practical intelligence in the affairs of life; here, for example, it is equivalent to artistic skill surpassing man’s natural ability, which is therefore described as being filled with the divine spirit of wisdom. These clothes were to be used “to sanctify him (Aaron and his sons), that he might be a priest to Jehovah.” Sanctification, as the indispensable condition of priestly service, was not merely the removal of the uncleanness which flowed from sin, but, as it were, the transformation of the natural into the glory of the image of God. In this sense the holy clothing served the priest for glory and ornament. The different portions of the priest’s state-dress mentioned in Exo 28:4 are described more fully afterwards. For making them, the skilled artists were to take the gold, the hyacinth, etc. The definite article is sued before gold and the following words, because the particular materials, which would be presented by the people, are here referred to.

Exo 28:6-14

The first part mentioned of Aaron’s holy dress, i.e., of the official dress of the high priest, is the ephod. The etymology of this word is uncertain; the Sept. rendering is ἐπωμίς (Vulg. superhumerale, shoulder-dress; Luther, “body-coat”). It was to be made of gold, hyacinth, etc., artistically woven, - of the same material, therefore, as the inner drapery and curtain of the tabernacle; but instead of having the figures of cherubim woven into it, it was to be worked throughout with gold, i.e., with gold thread. According to Exo 39:3, the gold plates used for the purpose were beaten out, and then threads were cut (from them), to be worked into the hyacinth, purple, scarlet, and byssus. It follows from this, that gold threads were taken for every one of these four yearns, and woven with them.The art of weaving fabrics with gold thread (cf. Plin. h. n. 33, c. 3, s. 19, “aurum netur ac texitur lanae modo et sine lana”), was known in ancient Egypt. “Among the coloured Egyptian costumes which are represented upon the monuments, there are some that are probably woven with gold thread.” - Wilkinson 3, 131. Hengstenberg, Egypt, etc., p. 140.

Exo 28:15-16

The second ornament consisted of the choshen or breastplate. Chosen mishpat, λογειο͂ν τῶν κρίσεωον (lxx), rationale judicii (Vulg.). חשׁן probably signifies an ornament (Arab. pulcher fuit; Ges.); and the appended word mishpat, right, decision of right, points to its purpose (see at Exo 28:30). This breastplate was to be a woven fabric of the same material and the same kind of work as the ephod. “Foured shall it be, doubled (laid together), a span (half a cubit) its length, and a span its breadth.” The woven cloth was to be laid together double like a kind of pocket, of the length and breadth of half a cubit, i.e., the quarter of a square cubit.

Exo 28:17-19

“And fill thereon (put on it) a stone-setting, four rows of stones,” i.e., fix four rows of set jewels upon it. The stones, so far as their names can be determined with the help of the ancient versions, the researches of L. de Dieu (animadv. ad Ex 28) and Braun (vestit. ii. c. 8-10), and other sources pointed out in Winer’s R. W. (s. v. Edensteine), were the following: - In the first or upper row, odem (σάρδιος), i.e., our cornelian, of a blood-red colour; pitdah, τοπάζιον, the golden topaz; bareketh, lit., the flashing, σμάραγδος, the emerald, of a brilliant green. In the second row, nophek, ἄνθραξ, carcunculus, the ruby or carbuncle, a fire-coloured stone; sappir, the sapphire, of a sky-blue colour; jahalom, ἴασπις according to the lxx, but this is rather to be found in the jaspeh, - according to the Graec., Ven., and Pers., to Aben Ezra, etc., the diamond, and according to others the onyx, a kind of chalcedony, of the same colour as the nail upon the human finger through which the flesh is visible. In the third row, lesehm, λιγύριον, lugurius, i.e., according to Braun and others, a kind of hyacinth, a transparent stone chiefly of an orange colour, but running sometimes into a reddish brown, at other times into a brownish or pale red, and sometimes into an approach to a pistachio green; shevo, ἀχάτης, a composite stone formed of quartz, chalcedony, cornelian, flint, jasper, etc., and therefore glittering with different colours; and achlaham, ἀμέθυστος, amethyst, a stone for the most part of a violet colour. In the fourth row, tarshish, χρυσόλιθος, chrysolite, a brilliant stone of a golden colour, not like what is now called a chrysolite, which is of a pale green with a double refraction; shoham, beryl (see at Gen 2:12); and jaspeh, no doubt the jasper, an opaque stone, for the most part of a dull red, often with cloudy and flame-like shadings, but sometimes yellow, red, brown, or some other colour.

Exo 28:20

“Gold borders shall be on their settings” (see at Exo 28:11 and Exo 28:13). The golden capsules, in which the stones were “filled,” i.e., set, were to be surrounded by golden ornaments, which not only surrounded and ornamented the stones, but in all probability helped to fix them more firmly and yet more easily upon the woven fabric.

Exo 28:21

“And the stones shall be according to the names of the sons of Israel, twelve according to their names; seal-engraving according to each one’s name shall be for the twelve tribes.” (On אישׁ before על־שׁמו see at Gen 15:10.)

Exo 28:22-25

To bind the choshen to the ephod there were to be two close, corded chains of pure gold, which are described here in precisely the same manner as in Exo 28:14; so that Exo 28:22 is to be regarded as a simple repetition of Exo 28:14, not merely because these chains are only mentioned once in the account of the execution of the work (Exo 39:15), but because, according to Exo 28:25, these chains were to be fastened upon the rosettes notice in Exo 28:14, exactly like those described in Exo 28:13. These chains, which are called cords or strings at Exo 28:24, were to be attached to two golden rings at the two (upper) ends of the choshen, and the two ends of the chains were to be put, i.e., bound firmly to the golden settings of the shoulder-pieces of the ephod (Exo 28:13), upon the front of it (see at Exo 26:9 and Exo 25:37).

Exo 28:26

Two other golden rings were to be “put at the two ends of the choshen, at its edge, which is on the opposite side (see at Exo 25:37) of the ephod inwards,” i.e., at the two ends or corners of the lower border of the choshen, upon the inner side - the side turned towards the ephod.

Exo 28:27-28

Two golden rings were also to be put “upon the shoulder-pieces of the ephod underneath, toward the fore-part thereof, near the joining above the girdle of it,” and to fasten the choshen from its (lower) rings to the (lower) rings of the ephod with threads of hyacinth, that it might be over the girdle (above it), and not move away (יזּח Niphal of זחח, in Arabic removit), i.e., that it might keep its place above the girdle and against the ephod without shifting.

Exo 28:29

In this way Aaron was to bear upon his breast the names of the sons of Israel engraved upon this breastplate, as a memorial before Jehovah, whenever he went into the sanctuary.

Exo 28:30

Into this choshen Moses was to put the Urim and Thummim, that they might be upon his heart when he came before Jehovah, and that he might thus constantly bear the right (mishpat) of the children of Israel upon his heart before Jehovah. It is evident at once from this, that the Urim and Thummim were to bring the right of the children of Israel before the Lord, and that the breastplate was called choshen mishpat because the Urim and Thummim were in it. Moreover it also follows from the expression אל נתתּ, both here and in Lev 8:8, that the Urim and Thummim were not only distinct from the choshen, but were placed in it, and not merely suspended upon it, as Knobel supposes. For although the lxx have adopted the rendering ἐπιτιθέναι ἐπί, the phrase is constantly used to denote putting or laying one thing into another, and never (not even in 1Sa 6:8 and 2Sa 11:16) merely placing one thing upon or against another. For this, על נתן is the expression invariably used in the account before us (cf. Exo 28:14 and Exo 28:23.).

What the Urim and Thummim really were, cannot be determined with certainty, either from the names themselves, or from any other circumstances connected with them.The leading opinions and the most important writings upon the subject are given in my Bibl. Archaeol. §39, note 9.

The lxx render the words δήλωσις (or δῆλος) καὶ ἀλήθεια, i.e., revelation and truth. This expresses with tolerable accuracy the meaning of Urim (אוּרים light, illumination), but Thummim (תּמּים) means integritas, inviolability, perfection, and not ἀλήθεια. The rendering given by Symm. and Theod., viz., φωτισμοὶ καὶ τελειώσεις, illumination and completion, is much better; and there is no good ground for giving up this rendering in favour of that of the lxx, since the analogy between the Urim and Thummim and the ἄγαλμα of sapphire-stones, or the ζώδιον of precious stones, which was worn by the Egyptian high priest suspended by a golden chain, and called ἀλήθεια (Aelian. var. hist. 14, 34; Diod. Sic. i. 48, 75), sufficiently explains the rendering ἀλήθεια, which the lxx have given to Thummim, but it by no means warrants Knobel's conclusion, that the Hebrews had adopted the Egyptian names along with the thing itself. The words are therefore to be explained from the Coptic. The Urim and Thummim are analogous, it is true, to the εἰκῶν τῆς ἀληθείας, which the Egyptian ἀρχιδικαστής hung round his neck, but they are by no means identical with it, or to be regarded as two figures which were a symbolical representation of revelation and truth. If Aaron was to bring the right of the children of Israel before Jehovah in the breastplate that was placed upon his breast with the Urim and Thummim, the latter, if they were intended to represent anything, could only be symbolical of the right or rightful condition of Israel. But the words do not warrant any such conclusion. If the Urim and Thummim had been intended to represent any really existing thing, their nature, or the mode of preparing them, would certainly have been described. Now, if we refer to Num 27:21, where Joshua as the commander of the nation is instructed to go to the high priest Eleazar, that the latter may inquire before Jehovah, through the right of Urim, how the whole congregation should walk and act, we can draw no other conclusion, than that the Urim and Thummim are to be regarded as a certain medium, given by the Lord to His people, through which, whenever the congregation required divine illumination to guide its actions, that illumination was guaranteed, and by means of which the rights of Israel, when called in question or endangered, were to be restored, and that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined. Consequently the Urim and Thummim did not represent the illumination and right of Israel, but were merely a promise of these, a pledge that the Lord would maintain the rights of His people, and give them through the high priest the illumination requisite for their protection. Aaron was to bear the children of Israel upon his heart, in the precious stones to be worn upon his breast with the names of the twelve tribes. The heart, according to the biblical view, is the centre of the spiritual life, - not merely of the willing, desiring, thinking life, but of the emotional life, as the seat of the feelings and affections (see Delitzsch bibl. Psychologie, pp. 203ff.). Hence to bear upon the heart does not merely mean to bear in mind, but denotes “that personal intertwining with the life of another, by virtue of which the high priest, as Philo expresses it, was τοῦ σύμπαντος ἔθνους συγγενὴς καὶ ἀγχιστεὺς κοινός (Spec. leg. ii. 321), and so stood in the deepest sympathy with those for whom he interceded” (Oehler in Herzog's Cycl.). As he entered the holy place with this feeling, and in this attitude, of which the choshen was the symbol, he brought Israel into remembrance before Jehovah that the Lord might accept His people; and when furnished with the Urim and Thummim, he appeared before Jehovah as the advocate of the people’s rights, that he might receive for the congregation the illumination required to protect and uphold those rights.

Exo 28:31-35

The third portion of Aaron’s official dress was the robe. To the ephod there also belonged a מעיל (from מעל to cover or envelope), an upper garment, called the robe of the ephod, the robe belonging to the ephod, “all of dark-blue purple” (hyacinth), by which we are not to imagine a cloak or mantle, but a long, closely-fitting coat; not reaching to the feet, however, as the Alex. rendering ποδήρης might lead us to suppose, but only to the knees, so as to show the coat (Exo 28:39) which was underneath.

Exo 28:36-38

The fourth article of the high priest’s dress was the diadem upon his head-band. ציץ, from צוּץ to shine, a plate of pure gold, on which the words ליהוה קדשׁ, “holiness (i.e., all holy) to Jehovah,” were engraved, and which is called the “crown of holiness” in consequence, in Exo 39:30. This gold plate was to be placed upon a riband of dark-blue purple, or, as it is expressed in Exo 39:31, a riband of this kind was to be fastened to it, to attach it to the head-band, “upon the fore-front (as in Exo 26:9) of the head-band,” from above (Exo 39:31); by which we are to understand that the gold plate was placed above the lower coil of the head-band and over Aaron’s forehead. The word מצנפת, from צנף to twist or coil (Isa 22:18), is only applied to the head-band or turban of the high priest, which was made of simply byssus (Exo 28:39), and, judging from the etymology, was in the shape of a turban. This is all that can be determined with reference to its form. The diadem was the only thing about it that had any special significance. This was to be placed above (upon) Aaron’s forehead, that he “might bear the iniquity of the holy things, which the children of Israel sanctified, with regard to all their holy gifts,...as an acceptableness for them before Jehovah.” עון נשׁא: to bear iniquity (sin) and take it away; in other words, to exterminate it by taking it upon one’s self. The high priest was exalted into an atoning mediator of the whole nation; and an atoning, sin-exterminating intercession was associated with his office. The qualification for this he received from the diadem upon his forehead with the inscription, “holiness to the Lord.” Through this inscription, which was fastened upon his head-dress of brilliant white, the earthly reflection of holiness, he was crowned as the sanctified of the Lord (Psa 106:16), and endowed with the power to exterminate the sin which clung to the holy offerings of the people on account of the unholiness of their nature, so that the gifts of the nation became well-pleasing to the Lord, and the good pleasure of God was manifested to the nation.See my Archaeology i. pp. 183-4. The following are Calvin’s admirable remarks: Oblationum sanctarum iniquitas tollenda et purganda fuit per sacerdotem. Frigidum est illud commentum, si quid erroris admissum est in ceremoniis, remissum fuisse sacerdotis precibus. Longius enim respicere nos oportet: ideo oblationum iniquitatem deleri a sacerdote, quia nulla oblatio, quatenus est hominis, omni vitio caret. Dictu hoc asperum est et fere παράδοξον, sanctitates ipsas esse immundas, ut venia indigeant; sed tenendum est, nihil esse sane purum, quod non aliquid labis a nobis contrahat.... Nihil Dei cultu praestantius: et tamen nihil offerre potuit populus, etiam a lege praescriptum, nisi intercedente venia, quam nonnisi per sacerdotem obtinuit.

Exo 28:39

In addition to the distinguishing dress of the high priest, Aaron was also to wear, as the official costume of a priest, a body-coat (cetoneth) made of byssus, and woven in checks or cubes; the head-band (for the diadem), also made of simple byssus; and a girdle (abnet, of uncertain etymology, and only applied to the priest’s girdle) of variegated work, i.e., made of yarn, of the same four colours as the holy things were to be made of (cf. Exo 39:29).

Exo 28:40-43

The official dress of the sons of Aaron, i.e., of the ordinary priests, was to consist of just the same articles as Aaron’s priestly costume (Exo 28:39). But their body-coat is called weavers’ work in Exo 39:27, and was therefore quite a plain cloth, of white byssus or cotton yarn, though it was whole throughout, ἀῤῥαφος without seam, like the robe of Christ (Joh 19:23). It was worn close to the body, and, according to Jewish tradition, reached down to the ankles (cf. Josephus, iii. 7, 2). The head-dress of an ordinary priest is called מגבּעה, related to גּביע a basin or cup, and therefore seems to have been in the form of an inverted cup, and to have been a plain white cotton cap. The girdle, according to Exo 39:29, was of the same material and work for Aaron and his sons. This dress was to be for glory and for beauty to the priests, just as Aaron’s dress was to him (Exo 28:2). The glory consisted in the brilliant white colour, the symbol of holiness; whilst the girdle, which an oriental man puts on when preparing for the duties of an office, contained in the four colours of the sanctuary the indication that they were the officers of Jehovah in His earthly kingdom.

The Priests' Attire. (b. c. 1491.)

1 And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. 2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty. 3 And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. 4 And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office. 5 And they shall take gold, and blue, and purple, and scarlet, and fine linen.

We have here,

I. The priests nominated: Aaron and his sons, v. 1. Hitherto every master of a family was priest to his own family, and offered, as he saw cause, upon altars of earth; but now that 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 (Ps. xcix. 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 in 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 for the glory of God, that he had so little regard to the preferment of his own family. Aaron, who had humbly served as a prophet to his younger brother Moses, and did not decline the office (ch. vii. 1), is now advanced to be a priest, a high priest to God; for he will exalt those that abase themselves. Nor could any man have taken this honour to himself, but he that was called of God to it, Heb. v. 4. God had said of Israel in general that they should be to him a kingdom of priests, ch. xix. 6. But because it was requisite that those who ministered at the altar should give themselves wholly to the service, and because that which is everybody's work will soon come to be nobody's work, 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, of whom we read so often, both in the Old Testament and in the New. A blessed thing it is when real holiness goes, as the ceremonial holiness did, by succession in a family.

II. The priests' garments appointed, for glory and beauty, v. 2. Some of the richest materials were to be provided (v. 5), and the best artists employed in the making of them, whose skill God, by a special gift for this purpose, would improve to a very high degree, v. 3. Note, Eminence, even in common arts, is a gift of God, it comes from him, and, as there is occasion, it ought to be used for him. He that teaches the husbandman discretion teaches the tradesman also; both therefore ought to honour God with their gain. Human learning ought particularly to be consecrated to the service of the priesthood, and employed for the adorning of those that minister about holy things. The garments appointed were, 1. Four, which both the high priest and the inferior priests wore, namely, the linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet or turban; that which the high priest wore is called a mitre. 2. Four more, which were peculiar to the high priest, namely, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe with the bells and pomegranates at the bottom of it, and the golden plate on his forehead. These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (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, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God. Our adorning, now under the gospel, both that of ministers and Christians, is not to be of gold, and pearl, and costly array, but the garments of salvation, and the robe of righteousness, Isa. lxi. 10; Ps. cxxxii. 9, 16. As the filthy garments wherewith Joshua the high priest was clothed signified the iniquity which cleaved to his priesthood, from which care was taken that it should be purged (Zech. iii. 3, 4), so those holy garments signified the perfect purity that there is in the priesthood of Christ; he is holy, harmless, and undefiled.

6 And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. 7 It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together. 8 And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen. 9 And thou shalt take two onyx stones, and grave on them the names of the children of Israel: 10 Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth. 11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold. 12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial. 13 And thou shalt make ouches of gold; 14 And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.

Directions are here given concerning the ephod, which was the outmost garment of the high priest. Linen ephods were worn by the inferior priests, 1 Sam. xxii. 18. Samuel wore one when he was a child (1 Sam. ii. 18), and David when he danced before the ark (2 Sam. vi. 14); but this which the high priest only wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same stuff (v. 6-8); the shoulder-pieces were buttoned together with two precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel, v. 9-12. In allusion to this, 1. Christ our high priest appeared to John girt about the breast with a golden girdle, such as was the curious girdle of the ephod, Rev. i. 13. Righteousness is the girdle of his loins (Isa. xi. 6), and should be of ours, Eph. vi. 14. He is girt with strength for the work of our salvation, and is ready for it. 2. The government is said to be upon his shoulders (Isa. ix. 6), as Aaron had the names of all Israel upon his shoulders in precious stone. He presents to himself and to his Father a glorious church, Eph. v. 27. He has power to support them, interest to recommend them, and it is in him that they are remembered with honour and favour. He bears them before the Lord for a memorial (v. 12), in token of his appearing before God as the representative of all Israel and an advocate for them.

Aaron's Attire. (b. c. 1491.)

15 And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it. 16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof. 17 And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. 18 And the second row shall be an emerald, a sapphire, and a diamond. 19 And the third row a ligure, an agate, and an amethyst. 20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings. 21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes. 22 And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. 23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. 24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate. 25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it. 26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward. 27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. 28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. 29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually. 30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the Lord : and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.

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, &c., two spans long and a span broad, so that, being doubled, it was a span square, v. 16. This was fastened to the ephod with wreathen chains of gold (v. 13, 14, 22, &c.) both at top and bottom, so that the breast-plate might not be loosed from the ephod, v. 28. The ephod was the garment of service; the breast-plate of judgment was an emblem of honour: these two must by no means be separated. If any man will minister unto the Lord, and do his will, he shall know his doctrine. In this breast-plate,

I. The tribes of Israel were recommended to God's favour in twelve precious stones, v. 17-21, 29. Some question whether Levi had a precious stone with his name 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. If there was a stone for Levi, as is intimated by this, that they were engraven according to their birth (v. 10), Ephraim and Manasseh were one in Joseph. 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. 1. Though the people were forbidden to come near, and obliged to keep their distance, yet by the high priest, who had their names on his breast-plate, they entered into the holiest; so believers, even while they are here on this earth, not only enter into the holiest, but by faith are made to sit with Christ in heavenly places, Eph. ii. 6. 2. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, Isa. xliii. 4. They shall be his in the day he makes up his jewels, Mal. iii. 17. How small and poor soever the tribe was, it was a precious stone in the breast-plate of the high priest; thus are all the saints dear to Christ, and his delight is in them as the excellent ones of the earth, however men may esteem them as earthen pitchers, Lam. iv. 2. 3. The high priest had the names of the tribes both on his shoulders and on his breast, intimating both the power and the love with which our Lord Jesus intercedes for those that are his. He not only bears them up upon his heart, as the expression here is (v. 29), carries them in his bosom (Isa. xl. 11), with the most tender affection. How near should Christ's name be to our hearts, since he is pleased to lay our names so near his! and what a comfort it is 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 as the people of his choice, who were to be made accepted in the beloved! Let not any good Christians fear that God has forgotten them, nor question his being mindful of them upon all occasions, when they are not only engraven upon the palms of his hands (Isa. xlix. 16), but engraven upon the heart of the great intercessor. See Cant. viii. 6.

II. The urim and thummim, by which the will of God was made known in doubtful cases, were put in this breast-plate, which is therefore called the breast-plate of judgment, v. 30. 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 (Lev. viii. 8), or no more is meant than a declaration of the further use of what was already ordered to be made. I think the words may be read thus, And thou shalt give, or add, or deliver, 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 doubtful cases, relating either to the civil or ecclesiastical state of the nation." Their government was a theocracy: God was their King, the high priest was, under God, their ruler, the 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 relating to the public, should be directed to take those measures, and give that advice, which God would own. If he was standing before the ark (but without the veil) probably he received instructions from off the mercy-seat, as Moses did (ch. xxv. 22); thus, it should seem, Phinehas did, Judg. xx. 27, 28. If he was at a distance from the ark, as Abiathar was when he enquired of the Lord for David (1 Sam. xxiii. 6, &c.), then the answer was given either by a voice from heaven or rather 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 (Num. xxvii. 21), and, it is likely, the judges after him. It was lost in the captivity, and never regained after, though, it should seem, it was expected, Ezra ii. 63. But 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, Heb. i. 2; John i. 18. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness, the truth itself, and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod denotes that his prophetical office was founded in 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, Rev. v. 9.

31 And thou shalt make the robe of the ephod all of blue. 32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent. 33 And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: 34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 35 And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the Lord , and when he cometh out, that he die not. 36 And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. 37 And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. 38 And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord . 39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.

Here is, 1. Direction given concerning the robe of the ephod, v. 31-35. This was next under the ephod, and reached down to the knees, was 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 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. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of 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 i. 10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in 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. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Ps. lxxxix. 15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, Holiness to the Lord (v. 36, 37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. 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 in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (v. 38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; 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, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, 1 Pet. ii. 5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, John xvii. 19. Having such a high priest, we come boldly to the throne of grace, Heb. iv. 14-16. 3. The rest of the garments are but named (v. 39), because there was nothing extraordinary in them. 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. He is a priest upon a throne (Zech. vi. 13), a priest with a crown. These two God has joined, and we must not think to separate them.

The Priests' Attire. (b. c. 1491.)

40 And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. 41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. 42 And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: 43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.

We have here, 1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be for glory and beauty (v. 40), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear linen breeches, v. 42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, 1 Cor. xi. 5, 6, 10. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office (v. 41), and then they were to wear them in all their ministrations, but not at other times (v. 43), and this at their peril, lest they bear iniquity and die. Those who are guilty of omissions in duty, as well as omissions of duty, shall bear their iniquity. If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the stranger that comes nigh shall be put to death. Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify, (1.) The righteousness of Christ; if we appear not before God in this, we shall bear iniquity and die. What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? Matt. xxii. 12, 13. (2.) The armour of God prescribed Eph. vi. 13. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, Rev. xvi. 15. 3. This is said to be a statute for ever, that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows.

CHAP. XXVIII.

AND thou, take neere unto thee Aaron thy Brother, and his Sons with him, from among the Sonnes of Israel, that he may minister-in-the-Priests-office unto mee: Aaron, Nadab, and Ab[illegible: 1 letter]hu, Eleazar, and Ithamar, Aarons Sonnes. And thou shalt make garments of Holinesse for Aaron thy Brother, for honour and for beautifull glory. And thou, speake unto all the wise hearted, whomsoever I have filled with the spirit of wisedome; and let them make Aarons garments, to sanctifie him, that he may minister-in-the Priests-office unto me. And these are the garments which they shal make, a Brestplate, and an Ephod, and a Robe, and a Coat of circled-work, a Miter, and a Girdle: and they shall make garments of Holinesse, for Aaron thy brother, and for his Sonnes, that hee may minister-in-the-Priests-office unto mee. And they shall take gold, and blew, and purple, and scarlet, and fine linnen. And they shall make the Ephod of gold, of blew, and of purple, of scarlet, and fine linnen twined, the worke of a cunning workeman. It shall have the two shoulder-peeces joyning together at the two edges thereof, and it shall bee joyned together. And the curious girdle of his Ephod which is upon it▪ shall be of the same, according to the worke thereof, of gold, of blew, and purple, and scarlet, and fine linnen twined. And thou shalt take two Beryll stones, and shalt grave on them the names of the Sonnes of Israel. Six of their names on the one stone; and the names of the fix that are remaining, on the second stone, according to their births. The worke of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, with the names of the sonnes of Israel, inclosed in ouches of gold shalt thou make them. And thou shalt put the two stones upon the shoulders of the Ephod, stones of memoriall for the sons of Israel; and Aaron shall beare their names before Iehovah, upon his two shoulders for a memorial.

And thou shalt make ouches of gold. And two chaines of pure gold, at the ends shalt thou make them of wreathen worke, & shalt fasten the wreathen chaines to the ouches.

And thou shalt make the Brest-plate of judgement, the worke of a cunning workeman, like the worke of the Ephod shalt thou make it, of gold, of blew, & purple, & scarlet, and fine linnen twined, shalt thou make it. Foursquare shall it be, doubled; a spanne the length thereof, and a span the bredth therof. And thou shalt embosse in it, embosment of stones, foure rowes of stones: a row, a Sardius, a Topaz, & a Smaragd, the first row. And the second row, a Chalcedonie, a Saphir, & a Sardonyx. And the third row, an Hyacinth, a Chrysoprase, and an Amethyst. And the fourth row, a Chrysolyte, and a Beryll, and a Iasper, they shall be set in gold in their embosments. And the stones shall be with the names of the Sons of Israel, twelve according to their names, like the engravings of a signet, every man with his name; they shall be according to the twelve Tribes. And thou shalt make upon the Brestplate, chains, at the end, of wreathen worke of pure gold. And thou shaft make upon the Brestplate, two rings of gold, and shalt put the two rings on the two ends of the Brestplate. And thou shalt put the two wreathings of gold in the two rings, on the ends of the Brestplate. And the other two ends of the two wreathings, thou shalt fa[illegible: 2 letters]en on the two ouches; and shalt put them on the shoulders of the Ephod before it. And thou shalt make two rings of gold, and shalt put them upon the two ends of the Brest-plate, upon the border thereof, which is in the side of the Ephod inward. And thou shalt [illegible: 1 word] two (other) rings of gold, and shalt put them on the two shoulders of the Ephod underneath, towards the forepart thereof, over-against the coupling thereof, above the curious girdle of the Ephod. And they shall binde the Brestplate, by the rings therof, unto the rings of the Ephod with a lace of blew, to be above the curious girdle of the Ephod, and that the Brestplate bee not loosed from the Ephod. And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart, when hee goeth in into the Holy place, for a memoriall before Iehovah continually. And thou shalt put in the Brestplate of judgment, the Vrim, and the Thummim, and they shall be upon Aarons hart when he goeth in before Iehovah, and Aaron shall beare the judgement of the Sonnes of Israel, upon his heart before Iehovah continually.

And thou shalt make the Robe of the Ephod all of blew. And there shall be a hole in the top of it, in the mids thereof: it shall have a binding for the hole, round about of woven worke, as the hole of an habergeon shall it have, that it bee not rent. And thou shalt make upon the skirts thereof, Pomgranats of blew, and of purple, and of scarlet, upon the skirts thereof, round about, & bels of gold, between them round about. A bell of gold and a pomgranate, a bell of gold and a pomgranate, upon the skirts of the Robe round about. And it shall be upon Aaron, to minister; and his sound shall be heard, when he goeth in unto the Holy place before Iehovah, & when, he goeth out, that he die not.

And thou shalt make a Plate of pure gold, and shalt grave upon it like the engravings of a signet; HOLINES TO IEHOVAH. And thou shalt put it on a lace of blew, & it shall be upon the Miter, upon the forefront of the Miter it shall be. And it shall be upon Aarons forehead, and Aaron shall beare the iniquity of the holy things, which the Sons of Israel shall [illegible: 1 letter]allow, in all the gifts of their holy things; and it shall be upon his forehead alwaies, for favourable acceptation of them before Iehovah. And thou shalt weave with circled worke the Coat of sine linnen; and thou shalt make the Miter of fine linnen: and thou shalt make the Girdle the worke of the Embroiderer. And for Aarons Sonnes th[illegible: 2 letters] shalt make Coats, and thou shalt make for them Girdles, and Bonnets shalt thou ma[illegible: 2 letters] for them, for honour, & for beautifull glory. And thou shalt put them upon Aaron thy brother, and upon his sonnes with him; and shalt anoint them, and fill their hand, and sanctifie them, that they may minister-in-the-priests-office unto mee. And thou shalt make for them linnen breeches to cover the naked flesh; from the loines even unto the thighes they shall be. And they shall be upon Aaron, and upon his sonnes, when they goe in unto the Tent of the congregation; or when they come neare unto the Altar, to minister in the Holy place, that they beare not iniquity, and die: (it shall be) a statute for ever, to him and to his seed after him.

Annotations. TAke nere] or, cause to come [illegible: 1 letter]igh, that is, to present themselves unto thee. Hitherto God hath appointed such holy things as pertained to his service: now he giueth order for holy persons to administer before him. minister in, &c.] or, execute the Priesthood. This honour no man might take unto himself, but he that was called of God, as Aaron, Heb. 5. 4. In this work Aaron, chiefly figured out Christ, & secondarily all Christians, whom hee hath made priests unto God, Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse] that is, holy garments, (in Greeke, an holy stole:) so called because they signified the holy graces of Gods Spirit, wherewith Christ and his people should be clothed. For such an high priest it became us to have, as is holy, harmlesse, undefiled, Heb. 7. 26. and Gods priests are to be clothed with justice, and with salvation, Psal. 132. 9. 16. and so are all the Saints, Esay. 61. 10. beautifull glory] the Greeke translateth for honour and glory. These two, signifie the highest degree of dignitie; honour inwardly in the heart and affections: glory outwardly in the appearance and cariage: (as in Esay. 28. 1. 4. glory, or beauty, is compared to a floure; and in Esay. 61. 3. it is opposed unto ashes.) As Iesus the son of Iosedek the high priest was clothed in filthy garments, which signified iniquitie: in him and his ministration, Zach. 3. 3. 4. so these garments of honour and glory, signified the holy and pure administration of Iesus the Son of God, who offered himselfe without spot unto God, to purge our conscience from dead workes, Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory, Esa. 52. 1. with fine linnen cleane and bright, which is the righteousnesse of the Saints, Rev. 19. 8. From this speech of honour and glory: the Hebrew Doctors have delivered, that the garments of the priests were to be new & faire, &c. like the garments of great men. If they were foule, or torne, or overlong, or overshort, &c. and the Priest did his service in them▪ it was unlawfull. Every Priests garment that was made filthy, they did not whiten it, or wash it, but leave it for threds (or weke,) and put on new. The high Prists garments, when they were old, were laid up in store: and the white garments wherin he served on the fasting day, (mentioned in Lev. 16. 4.) hee never served in them the second time, but they were reserved in the place where [illegible: 1 word] put them off, as it is written, AND HE SHALL LEAVE THEM THERE, (Levit. 16. 23.) and it was unlawfull to put them to any use. The coats of the inferior Priests, when they were worne old, they made of them threds (or weke) for the Candlesticke continually. Maimony, in treat. of the Implements of the Sanctuary, chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever] Heb. him whom I have filled. Here God sheweth his Spirit to be the author and teacher of handicrafts: the Prophet sheweth the like of husbandrie, Esay. 28. 24. 26. sanctifie] or consecrate him, that is, to be a signe of his sanctification from God. Therefore it was death to minister without these garments, v. 43. and they are called holy garments, verse 2. and in times following were laid up in holy chambers, and the Priests might not weare them among the people, to sanctifie them with their garments, Ezek. 44. 19. Vers. 4. circled worke] this differed from broidered worke, which was of many colours, but this coat was of one colour, white, being of fine linnen onely, verse 39. but woven with circles, or round hollow places like eyes; wherefore the same word is after, in v. 11. used for ouches, or hollow places wherin stones were set. Maimony in the forenamed treatise, chap. 8. Sect. 16. saith; The coats both of the high Priest, and of inferiour priests, were of circled worke, that is, had many hollow places (or houses) in the weaving, like the hollow place of cups, &c. and a Girdle] To these sixe adde the golden Plate (or crowne) verse 36. and the Breeches, vers. 42. so the high Priest hath eight ornaments: all which, & no moe, he was to weare in his administration. They may bee viewed in the order as they were put on (Levit. 8. 7. 8. 9. thus:) 1. Breeches of linnen, put next upon his flesh. 2. A Coate of fine linnen, put over the Breeches. 3. A Girdle embroidered, of fine linnen, blew, purple, and scarlet: wherewith the coat was girded. 4. A robe, all of blew, with seventie two bels of gold, and as many Pomgranats, of blew, purple, and scarlet, upon the skirts thereof. This was put over the coat and girdle. 5 An Ephod, of Gold, and of blew, purple, scarlet and fine linnen, cunningly wrought: on the shoulders whereof, were two goodly Beryll stones, on which were graven the names of the twelve Tribes of Israel. This Ephod was put over the Robe, and girded thereto with a Curious girdle made of the same. 6. A Brestplate, cunningly wrought of gold, blew, purple, scarlet, and fine linnen: which being a span square, was fastened by golden chaines and rings upon the Ephod. Herein were set twelve severall stones, on which the names of the twelve tribes were graven: and herein was the Vrim, and Thummim. 7. A Miter of fine linnen, sixteene cubits long, wrapped about his head. 8 A Plate of pure gold, (or Holy crowne,) two fingers broad, whereon was graven HOLINES TO IEHOVAH. This was tyed with a lace of blew, upon the forefront of the Miter. These eight did the high Priest weare in the Sanctuarie, his feet and hands (as of other Priests) being alwaies bare, and washed daily, when hee went into administer, Exod. 30. 21. The inferiour priests garments were foure. 1 Linuen Breeches. 2 Fine linnen Coats. 3 Embroidered Girdles of fine linnen, blew, purple, and scatlet, like the high priests. 4 Bonnets of fine linne, as large as the high priests Miter. Of these shall be spoken after in this Chapter particularly▪ [illegible: 1 word] Vnto these we may here annexe the foure extraordinary garments, which the high priest wore on the Expiation day onely. 1 Linnen Br[illegible: 1 letter]eches, next his flesh. 2 A holy linnen; Coat. 3 A linnen Girdle. 4 A linnen Miter. These he put on, when he made reconciliation for the Church, in the most holy place, once in the yeere, (which was the tenth day of September) and having finished his service, hee put these cloths off, and never wore them more, but left them there. See Lev. 16. 4. 23. with the annot. Verse 5. gold] beaten into thinne plates, and cut into wiers, see Exod. 39. 3. This gold, wrought with the three bloody colours, & with fine white bisse, signified the faith, obedience, and sufferings of Christ; and his justice, in the administration of his priesthood, Heb. 2. 17. and 5. 7. 8. 9. and 9. 12. 14 Psal. 132. 9. Verse 6 Ephod] or, Amicle. Ephod is the Hebr. name: so called of compassing fitly the body, and being tyed thereto, Exod. 29. 5. By the Hebrew Doctors, it was of bredth, according to a mans backe, from shoulder to shoulder: and long behinde, downe to the feet. Maimony, treat. of the Implements of the Sanctuary, Chap. 9. Sect. 9. Others thinke is was short, as a jacke, or habergeon. Iosephus (in the 3. booke of his Antiquities, Chap. 8.) saith it was a cubit long. In Greeke it hath the name of the shoulders, upon which it was put. This was the outmost of all the priests garments; and served to hold fast the Brestplate: and figured out in Christ, his justice, which hee put on, as an habergeon, Esay 59. 17. who appeared clothed like a priest, Rev. 1. 13. Besides this golden Ephod (which the high priest onely did weare) there was another sort of linnen Ephods, worne by inferiour priests, and other persons, 1 Sam. 22. 18. and 2. 18. 2 Sam. 6. 14. cunning workman] who wrought or wove both sides alike▪ [illegible: 1 word] 26. 1. Of this worke, the Iewes have thus recorded: The gold that was in the weaving of the Ephod and of the Brestplate, was thus wrought; He tooke one [illegible: 1 word] of pure gold, and put it with six threds of blew, and twisted these seven threds as one. And so hee did one thred of gold with fix of purple, and one with six of scarlet, and one with six of linnen. Thus there were foure threds of gold, and 28 threds in all: Of which 28 he [illegible: 1 word] the Brestplate, and Ephod, &c. Maimony treat of the Implements of the Sanctuary c. 9, S. 5. &c. Verse 7. shoulder peeces] Hercupon this garment is called in Greek Epomis, in Latine Superhumerale, of being pu[illegible: 1 letter] upmost upon the shoulders There were [illegible: 1 word] upon it two shoulder peeces, that they might be upon the shoulders of the priest, saith Maimony in the Impl. of the Sanct. Chap. 9. Sect. 9. Vers. 8. curious girdle] called in Hebrew Cheshe[illegible: 1 letter], of the cunning workemanship, in Greeke, the woven worke. Of this Maimony, (in the forenamed place, chap. 9. Sect. 9.) saith; The Ephod had as it were two hands, (or peeces) going out from it, in the weaving, on this side and on that, with the which they girded it; and they are called Chesheb (the curious girdle) of the Ephod, And after (in Sect. 11.) he saith, The curious girdle of the Ephod, was tyed upon his heart, under the Brestplate. This differeth from the Girdle (Abnet,) which is after spoken of in verse 39. and by reason of the gold in this, which the other had not, it is called the golden girdle. And Christ appearing with a priestly garment, and girded about the paps with a golden girdle, Revel. 1. 13. was declared thereby to be our high Priest, and it hath reference to this curious girdle of the Ephod. See more on Exodus 29. 5. of his Ephod] or, of the Ephod of it, which the Chaldee expoundeth, of the Ornament (or fitting) thereof. This is said to be upon it: to distinguish it from the Girdle after mentioned in verse 39. Vers. 10. birthes] or, generations, by their mothers; First of all, Leahs Children, (as Moses him-selfe reckoneth them, Exod. 1. vers. 2. 3.) and then the other Mothers children, and Rachels last, as shall after bee more fully shewed, in their severall stones; vers. 17. &c. Of this also Maimony writeth, in the same place, chap. 9. Sect. 9. Hee set on each shoulder a Beryll stone, fouresquare, embossed in gold: and he graved on the two stones, the names of the Tribes, sixe on one stone, and sixe on another, according to their birthes: and they wrote Iosephs name Ihoseph (as he is written in Psal. 81. 6.) So there were 25. letters on the one stone, and 25. on the other. And the stone whereon Reuben was written, was on the right shoulder; and the stone that Symeon was written on, was on the left; after the manner here set downe. Symeon [non-Latin text not transcribed] Ihudah [non-Latin text not transcribed] Zabulon [non-Latin text not transcribed] Dan [non-Latin text not transcribed] Aser [non-Latin text not transcribed] Benjamin [non-Latin text not transcribed] [non-Latin text not transcribed] Reuben [non-Latin text not transcribed] Levi [non-Latin text not transcribed] Issachar [non-Latin text not transcribed] Naphtali [non-Latin text not transcribed] Gad [non-Latin text not transcribed] Ihoseph Vers. 11. ingraver in stone] or, stone cutter, Ieweller. This engraving in precions stone, and that like a signet, with the names of the Sonnes of Israel; signified the firme and perpetuall love, memoriall, esteeme, and sustentation of the Church of Christ, Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches] that is, bellow places, in which the stones were set fast, see v. 4. Vers. 12. a memoriall] The G. addeth a memorial concerning them. In this worke, Aaron was a figure of Christ, Hebrewes 7. 28. the Sonnes of Israel, of all Saints, called the Israel of God, Galath. 6. 16. The two Beryll stones, square and of equall [illegible: 1 span]sse, signified the like precious faith and [illegible: 1 span]tie, which all have obtained before God [illegible: 1 word] [illegible: 1 span], [illegible: 2 words] 1. Galathians 3. 28. 29. (The Be [illegible: 1 span] being also the stone mentioned in the descrip [illegible: 1 span] of Paradise, Genesis 2. 12. and the stone of [illegible: 1 span] 28. 20. who figured Christ in his [illegible: 1 span] of Israel, Genesis 45. 7. 1[illegible: 1 letter]. and 49. 24.) The [illegible: 1 word] on which they are borne, signified the power and principalitie, which Christ hath [illegible: 1 span] Church, presenting the same by his mediation, pure and holy unto God, and causing them to [illegible: 1 span] perpetuall memorie, Esay. 9. 6. and 22. [illegible: 1 word]. Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12. Verse 14. at the end] or, equall: of like proportion. So in verse 22. The Chaldee translateth limited▪ the Greeke, mixed with floures. [illegible: 1 word].] Hebr. give, which word is used for making firme fast and steadie, as the Scriptures shew; one Prophet saying, Thou hast given, 1 Chron. 17. 22. an other saying for it, Thou hast confirmed, 2 Sam. 7. 24. So after in verse 25. Vers. 15. Brestplate] in Hebrew, Choshen, which is not easie to interpret; but because it was an ornament of the brest, we call it a Brestplate. Iosephus in his Greeke Antiquities, booke 3. chap. 8. keepeth the Hebrew, Essen: the Lxx. Interpreters usually translate it Logeion, and Logion, as being the [illegible: 1 word] ornament, because by Urim and Thummim that was therein, God gave answers to the governours, Numb. 27. 21. It hath affinity with Cha [illegible: 1 span], that signifieth silence, as implying a silent oracle, to be seene on the brest of the high Priest, rather then heard. Also with Chazah, that signifieth seeing, and so we may English it, the Contemplation (or Consideration) of judgement, and it noteth the care that the Priest should have, of answering judgment and equitie to them that asked of God by him. Whereof see more in the notes on v. 3[illegible: 1 letter]. cunning workman] woven both sides alike. Verse 16. doubled] Maimony (in the foresaid treatise, chap. 9. Sect. 6.) explaineth it thus, that the cloth (of the Brestplate) was woven with cunning worke of gold, and of blew, purple, scarlet, and fine linnen; with 28. threds, as is before shewed. The length of it was a cubit (that is, two spannes) and the bredth of it, [illegible: 1 word]: and they doubled it into two, so it was a strain every way, foursquare. And they set thereon foure [illegible: 1 word] of stones, expressed in the Law, and every stone was fouresquare, &c. Verse 17. Foure rewes] as the twelve tribes encamping about Gods Tabernacle, were in foure quarters, East, West, North, and South, three tribes in every quarter, Numb. 2. Sardius] or Sardine: a precious stone, called in Hebrew, Odem, of Adam, which signifieth Ruddie, Lam. 4. 7. for it was a blood-coloured stone. Accordingly the Chaldee Paraphrase calleth it Samkan, and Thargum Ierusalemy Samketha, that is, Red. In the Greeke, and by the holy Ghost in Rev. 21. 20. it is named a Sardius, (of Sardis a chiefe City in Asia, where such stones were.) On this stone the name of R[illegible: 1 letter]ben was engraved, and it foreshewed the warlike state of that Tribe, which frontierd upon the enemie, and in Sauls daies, conquered the Hagaruns, 1 Chron. 5. 10, and went armed before their brethren, at the conquest of Canaan. Ios. 4. 12. 13. Topaz] so named of the Greeke Topazion, here, and in Revel. 21. 20. In Hebrew, Pitdah; from the letters of which word transplaced, Topad or Topaz are derived. It was a precious stone found in [illegible: 1 letter]thiopia, Iob 21. 19. By the Hebrew Doctors, and also by Plinie in his [illegible: 1 word] booke, chap. 8. the Topaz is of a glorious greene colour, and [illegible: 1 word] in his 16. Booke, of a golden colour. Hereupon one sore of Topaz, is of Plinie named Pras[illegible: 1 letter]eides, Greene coloured: and to this the Chaldee name agreeth, darkan in Onkelos, and Iarkatha, in Thalgum Ierusalemy, both signifying greene, On this stone Symeons name was graved, of which▪ Tribe there was little glory, till Ezekias daies, when the Symeonites smo[illegible: 1 letter]e the r[illegible: 2 letters]nant of Amaleeke, 1 C[illegible: 1 span] 4. 42. 43. Sm[illegible: 2 letters]agd] or Emera[illegible: 1 letter]ld, as it is also Englished. In Hebrew it is called Barekath, of Barak, which is Lightning, Ezek. 1. 13. and the Chaldee, names agree hereunto. But the Greeke [illegible: 1 word] it Smaragdos, and so the holy Ghost in Revel. 21. 19. Which Smaragd (or Emerauld) is of a most goodly and glorious greene colour, that the eye of man is delighted, refreshed, but, neverfilled with the looping upon it, as Plinie (in his 37. booke, chap. 5.) saith. And as there are many sorts of Emeraulds, so some glister like the Sunne, whose Charret is therfore feigned by Poets, to shine with cleare Smaragds, Ovid Metamorph. 2. and the Greeke name (as well as the Hebrew) implieth so much Smaragd, as being Maragd, of Maira, to shine. On this stone, Levi was engraved. So the Ierusalemy Thargum upon this place, having named these three stones, addeth, write plainely upon them, the names of the three Tribes, Reuben, Symeon, Levi. So this glistering stone, foreshewed Levies glory, who should reach Iacob Gods judgments, and Israel his Law, Deut. 33. 10. whose lightnings doe illuminate the world, Psal. 97, 4 Of Levi came Moses and Aaron, and all the Priests, and Iohn the Baptist; who shined as Emeraulds in the Church. So the covenant of grace is resembled by a Rain-bow of an Emerauld colour, in Revel. 4. 3. Vers. 18. Chalcedonie] in Hebrew Nophec, which the Chaldee of Onkelos turned Ismeragdin, that is, the Smaragd forem entioned; but Thargum Ierusalemy calleth it Cadcedana, to which the name given it by the holy Ghost, Chalcedon, Revel. 21. 19. agreeth. The Greeke version hath Anthrax, that is, a Carbuncle, and so the Chalcedonte is like unto a Carbuncle, and one sort of it, as Plinie sheweth in booke 37. chap. 7. This Charcedonie (as it is also called) shineth cleare like a starre, but somewhat purple-coloured: and the Carbuncle (which is so called Pyropus,) hath the name of fire, like which it shineth. The ground of this Chalcedonie, seemeth to bee the Hebrew Cadcod mentioned in Esay. 54. 12. On this stone, Iudahs name was graven. In Caleb, Othoniel, David, and Solomon, this stone shewed his glory, but above all in Christ, who came of this Tribe according to the flesh, Hebrewes 7. 14. Saphir] this is the Hebrew name, kept also in Greeke, and other tongues; but in the Chaldee it is Sh[illegible: 1 span] It is a goodly stone, transparent, very hard, of blew or skie-colour, used therefore in heavenly visions as Exodus 24. 10. E[illegible: 2 letters]kiel 1. 26. The Saphir and the S[illegible: 1 span]ragd, are the most pleasant and comfortable for the eye to looke upon. Vpon this stone the name of Issachar was engraved. Sardonyx] This name seemeth to be made of th[illegible: 1 letter] S[illegible: 1 span] and the Onyx stone, named in Hebrew, Iahalom, of S[illegible: 2 letters]ting; and in Chaldee, Sabh[illegible: 1 span], that is, bearing strokes: for it is a very hard stone, like the Adamant or Diamond▪ and in Revelation 21. 20. is named in Greeke [illegible: 1 word]: which by the name, and by testimonie of [illegible: 1 word], booke 37. chapter 6. is mixed of a white and [illegible: 2 letters]ddy colour, shining like to the naile of a mans hand set into flesh. On this gem, Zabulon was graved: so the Ierusalemy Thargum, setting downe this second rew, addeth; Write plainely on them, the names of the three Tribes, Iudah, Issachar, Zabulon. So in Genesis 46. in Exodus 1. 2. 3. in 1 Chronicles 2. 1. and often, these two, Issachar, and Zabulon, are joyned with the former foure Patriarches, that so all Leahs children, might be together. Verse 19. Hyacinth] or, Iacinth, that is, of a bright purple colour: by the Greeke it is translated the Ligure, but some copies have for it the Hyacinth, and so the Holy Ghost translateth it in Revelation 21. 20. In Hebrew it is named Leshem: upon it Dan was graven: and a citie called Leshem, did afterwards fall unto the Tribe of Dan, as this stone did portend, and so Leshem was called Dan, Ioshua 19. 47. Chrysoprase] which name signifieth a golden greene, so noting the colour of this stone. In Heb. it is Sheb[illegible: 1 letter]: the common Greek version maketh it an Achate (or Agate,) of which sort of stone, there are many colours, and some the best, that are greene with a golden list: which therefore the holy Ghost calleth a Chrysoprase, in Revelation 21. 20. Naphtalims name was graven upon it. So the two Sonnes of Bilhah, Rachels maid, are joyned together. Amethyst] called in Hebrew Achlama: in the Greeke version, and in Revelation 21. an Amethyst, which is a stone of a wan purple colour, and ruddie: so being a warlike signe, and Gad was graven on this stone, whose warres were prophesied, and his victories, Genesis 49. 19. and had fulfilling in 1 Chronicles 5. 18. 19. 20. Here againe the Ierusalemy Thargum, naming the third row of stones, addeth, Write plainely on them, the names of the three Tribes, Dan, Naphtali, and G[illegible: 1 letter]d. Vers. 20. Chrysolite] which signifieth a golden stone, for the glorious colour of it, which is a golden Sea greene, and shining. The Hebrew name is Th[illegible: 2 letters]shish: which is also the name of the Ocean Sea, Psalme 48. 8. and accordingly the Chaldee [illegible: 1 word] it Cr[illegible: 3 letters] jamma, of the Sea-colour. The Greeke version, and Revelation 21. call it the Chrysolite. As[illegible: 1 letter]r was graven upon this stone, who dwelled neere the Sea, wi[illegible: 1 letter]h is brethren. B[illegible: 1 letter]ryll] in Hebrew Shoham, in the Greeke version, and in Rev. 21. 29. it is called the Beryll: so the Chaldee here & elsewhere nameth i[illegible: 1 letter] Burla. This was Iosephs stone on which he was engraved: and on two of these stones, all the Tribes were written, v. 11. The Beryll is of the skie-colour, but waterish, and as there are many sorts of Berylls, so have they many colours. This stone is said to be precious, Iob 28. 16. and in Ioseph, Iosua, Debora, Gedeon, Ieph[illegible: 1 letter]he, and Abdon the Iudges of Israel, the glory of the Beryll shewed it selfe. Iasper] of the Hebrew Iashpeh, and the Greeke Iaspis: a stone of great worth and glory; of which are many sorts of sundry colours, some greene, some azure or of aerie colour, called therefore Aerizusa, by Pliny, in Booke 37. Chap. 8. some are party-coloured and spotted, like Panthers, therefore the Chaldee paraphrase here calleth it Pantere: and the Chaldee on Song. 5. 14. saith Benjamin was engraved upon Apant[illegible: 1 letter]r. This last stone for the yongest Benjamin, is the first foundation in the heauenly Ierusalem, Revelat. 21. 19. The glory of this Iasper, shined in Benjamins Tribe, when the Temple of Solomon was there builded in Ierusalem, Deuteronomy 33. 12. Iosua 8. 11. 28. and in particular persons, as Ehud (Iudg. 3.) Mordecai and Ester, but chiefly in Paul the Apostle, who was of this Tribe, Rom. 11. 1. whose writings are as a goodly Iasper, shining among the precious stones of the Scripture. Here also the Thargum Ierusalemy addeth to the stones of the fourth row: Write plainly on them, the names of the three Tribes, Aser, Ioseph, and Benjamin. set] or, fastened withi[illegible: 1 letter] [illegible: 2 letters]llow places (or o[illegible: 1 letter]ches) of gold, as the Hebrew word implyeth: see verse 11. Vers. 21. according to] or, by their names, and here the Greeke translation addeth, according to their generations (or birthes) as was expressed in the 10. vers. and is here againe implyed. For in the same order that they were graven upon the Be [illegible: 1 letter]yls, were they here set and graven upon twelve severall stones: as they are here set downe in the page following. Vpon the 1 Sardine was graven 1. Reuben Sonnes of Leah. 2 Topaze 2. Symeon 3 Smaragd 3. Levi 4 Chalcedonie 4. Iudah 5 Saphir 5. Issachar 6 Sardonyx 6. Zabulon 7 Hyacynth 7. Dan Of Bilhah, Rachels maid. 8 Chrysoprase 8. Naphtali 9 Amethyst 9. Gad Of Zelpha, Leahs maid. 10 Chrysolite 10. Aser 11 Beryll 11. Ioseph Of Rachel. 12 Iasper 12. Benjamin This order of names is before shewed out of the Ierusalemy Thargum: the same is also expressed by the Chaldee paraphrast upon Son. 5. 14. where speaking of the twelve tribes engraved on twelve precious stones, he nameth them thus: 1 Reuben, 2 Syme[illegible: 2 letters], 3 Levi, 4 Iudah, 5 Issachar, 6 Zabulon▪ 7 D[illegible: 2 letters], 8 Naphtali, 9 Ga[illegible: 1 letter], 10 Aser, 11 Ioseph, 12 Benjamin: who were like to the twelve celestiall signes, bright as lamps, and polished in their workes like [illegible: 1 word], and shining like Saphir[illegible: 1 letter]. The same order we shewed also from Maimony, to bee upon the two Berylls, ver. 10. except the transplacing of Bilhahs Sons. like the engravings] the Chaldee addeth, written plainly like the engraving of a ring (or signes.) Vers. 22. at the end] or, of equalitie: see vers. 14. The Greeke translateth, mixed. V. 25. before it] or towards the forepart of it, or of him, that is the priest; for both on the fore-part of the Ephod, and before the priest did the Brestplate hang. Verse 26. border] or, edge: Hebrew lip. Verse 28 bind] with high knots, or they shalt lift up. above, &c.] The curious girdle of the Ephod was bound upon his heart, under the Brest plate: saith Maimony, in the fore-said treatise, Chap. 9. Sect. 11. loosed] the Chaldee saith, broken off. The manner of fastening is by the Hebrews described thus: There were made on each shoulder two rings; one above on the top of the shoulder, and another beneath the shoulder, above the curious girdle. And they fastened two [illegible: 1 span]ings of gold, in the two rings that were above, & they are called chaines. Afterwards, they put the ends of the [illegible: 2 letters]eathings of the Brestplate, into the rings that were above, on the shoulders of the Ephod. Then they p[illegible: 1 letter]t the two laces of blew, which were on the edges of the Brestplate, into the two rings which were above the curious girdle of the Ephod. And they let downe the [illegible: 1 word] which were in the rings on the shoulders of the Ephod, unto the rings of the Brestplate which were uppermost; that the one might cleave fast unto the other, and so the Brestplate might not bee loosed from the Ephod. M[illegible: 1 span]ony, treat. of the Implements of the Sanctuary [illegible: 1 word]. 9. s. 9. 10. Ver. 29. upon his heart] The Greeke translateth upon his brest: so in Revel. 15. 6. the brests girded meaneth the hearts. As before, presenting them [illegible: 1 letter]nto God, he bare them on his shoulders, on two [illegible: 1 word] of equall worth and glorie: so now, to signifie Gods favour in Christ towards the Church, they are borne upon his heart, graven on sundry stones, which signified the manifold and sundry graces of the Spirit, wherewith the Saints are glorified here, every one in their measure; proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace & love, prayeth, Set me as a [illegible: 1 letter]ignet upon thy heart, Song. 8. 6. memoriall] which the graving did signifie, as in Esay 49. 15. 16. I will not forget thee, behold I have graven thee upon the palmes of my hands, &c. Ver. 30. the Urim and the Thummim] which is by interpretation, the Lights and the Perfections; but what these were, is not easie to say. The Gr. translateth them, the Manifestation and the Truth. There is no commandement given unto Moses, for to make them; neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related: but in Levit. 8. 8. it is said of Moses, he put in the Brestplate, the Vrim and the Thummim. From which some of the Hebrews (as R. Menachem on Exod. 28.) doe gather, that they were not the worke of the artificer, neither had the artificers, nor the Church of Israel, in them any worke, or any voluntary offring; but they were a mysterie delivered to Moses from the mouth of God; or they were the worke of God himselfe. For Moses tooke the Urim and the Thummim, and put them in the Brest-plate, after that he had put upon Aaron, the Ephod and the Brestplate, Levit. 8. 7. 8. Some doe thinke, that as those words, Holinesse to Iehovah, (in verse 36.) were graven on a plate, and put on Aarons fore-head: so these words Vrim and Thummim, were likewise graven on a golden plate, and put in the Brestplate, which was double, (verse 16.) for something to be put therein. Others thinke, they were no other then the precious stones fore-spoken of. The use of these Vrim and Thummim, was to enquire of God, and to receive an answer of his will by them; as is said of Eleazar the priest, he shall aske counsell for (Ioshua) after the judgement of Vrim before the LORD, Numb. 27. 21. The manner of asking counsell, is recorded by the Hebrews to be thus. When they inquired, the priest stood with his face before the Arke; and hee that inquired, stood behind him, with his face to the backe of the priest: and the inquirer said, Shall I goe up? or, Shall I not? And hee asked not with an high voice, nor with the thought of his heart onely, but with a sub[illegible: 1 span] [illegible: 1 word] as one that prayeth by himselfe. And forthwith; the holy Ghost came upon the Priest, and hee beheld the Brestplate, and saw the[illegible: 1 span] [illegible: 2 words] of prophesie, Goe up; or goe not up; in the letters that shewed [illegible: 1 word] themselves upon the Brestplate before his face. Then the Priest answered him and said, Goe up, [illegible: 2 words] not up. And they made no inquiry of two things at once: and if they so inquired yet the[illegible: 1 span] [illegible: 1 word] but unto the first onely. And they enquired not here[illegible: 1 letter]y, for a common man: but either for the King, or for him on whom the affaires of the Congregation [illegible: 1 letter]ay Maimony, treat. of the Implements of the Sanctuary, Chap. 10. Sect. 11. 12. Of this, see examples which may give light hereunto, in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim, were lost at the Captivity of Babylon, and wanted at the peoples return[illegible: 1 letter], Ezr. 2: 63. Nehemiah 6. 65. neither doe we find, that ever God answered by them any more. The Bab. Thalmud, [illegible: 1 word] [illegible: 1 letter]oma, Chap. 1. sol. 21. speaking of Hag. [illegible: 1 word]. 8. where the Hebrew word Ecchabda, (I will be glorified) wanteth the letter H, which in numbring signifieth five, saith, The want of H, sheweth the want of five things, in the second Temple, which had beene in the first, namely, 1 The Arke, with the Mercy-seat; and Cherubims: 2 The fire (from heaven:) 3 The Majesty (or Divine presence:) 4 The holy Ghost: 5 and the Vrins and Thummin By the Majesty (Shecinah) they seeme to meane the Oracle in the most holy place, where God had dwelt betweene the Cherubims, Psal. 80. 2. Num. 7. 89. And by the holy Ghost, they meane the spirit of prophesie, not onely in the Priests, but in the Prophets, as the Commentary on that place of the Thalmud saith, The holy Ghost was not in the Prophets, from the second yeere of Darius, &c. that is, after Haggai, Zachary, and Malachie, which were the last Prophets, and in that Kings time, Haggai, 1. 1. Zach. 1. 1 So elsewhere in the Thalmud, in Sanhedrin, Chap. 1. they teach from their ancient Doctors, that after the later Prophets, Haggai, Zachary, and Malachi were dead; the holy Ghost went up (or departed) from Israel: howbeit, they had the use of a voice (or Eccho) from heaven. R. Menachem (on Ex. 28.) saith of this Oracle by Vrim & Thummim, that it was one of the degrees of the holy Ghost, (that is, of the gifts of the holy Ghost:) inferiour unto Prophesie, and superiour to the voice (or Eccho.) Like wise R. Moses Gerundens, (on Exod. sol. 146.) affirmeth, that betweene the Voice and the Prophesie, were Urim and Thummin. Of this Voice (or Eccho) there is no mention in the Scriptures of the Prophets: but the Hebrew-Doctors, (which say that it was in Israel after the Prophets ceased,) doe often write of it, and call it Bathkol, that is, the daughter of a voice, as it were one voice proceeding out of another, such as we call an Eccho; and which some thinke was with distinct and plaine words. Of old, they had in Israel Oracies or answers from God, three manner of wayes; by Dreames, or by Urim, (that is, the Priest with Vrim and Thummim, Num. 27. 21.) or by Prophets, 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul, then he rought to a Witch. The footsteps of these [illegible: 3 words] among the ancient Heathens: as Home[illegible: 1 letter] in [illegible: 1 word]. bringeth in Achil [illegible: 1 letter]es advising the Greekes in the time of a sore pestilence, to [illegible: 3 words] thereof from God, by some Prophet, or a Priest or a Dreamer of dreames. And as the High [illegible: 1 word] of [illegible: 1 word] was adorned in his [illegible: 1 word] with Vrim and Thummim, translated in Greek Manifestation and Truth; so among the Egyptians, their high Priest is reported to have an ornament about his necke, of a Saphire stone, and the ornament was called Aletheia, (that is, Truth:) as Aeliam[illegible: 1 letter] writeth in his Greeke History, booke 14. After the losse of Vrim and Thummim, and Prophets in Israel; the godly Iewes held them to the Law of Moses, as they were commanded by the last Prophet, Mal. 4. 4. And hereunto Iesus sonne of Syrach, in Ecclus. 33. 3. seemeth to have reference, saying, The Law is faithfull to him (that understandeth) as the asking of Dela: that is, as the Oracle of Vrim and Thummim, for Vrim is translated into Greeke Dela: 1 Sam. 28. 6. R. Moses bar Maimon, saith, They made in the second Temple Vrim and Thummim, (whereby he meaneth the Brestplate with the precious stones;) to the end they might make up all the [High priests] eight ornaments, (without which he might not administer,) although they did not enquire (of God) by them. And wherefore did they not enquire by them? Because the holy Ghost was not there. And every Priest, that speaketh not by the holy Ghost, and on whom the Divine-majestie resteth not, they inquire not by him. Maimony, treat. of the Implements of the Sanctuary, Chap. 10. Sect. 10. According to this phrase, are those speeches to be understood, in Ioh. 7. 39. The holy Ghost was not yet, because Iesus [illegible: 1 word] not yet glorified: and in Acts 19. 2. Wee have not so much as heard, whether there be an holy Ghost. Wherby is meant, the gifts of the Spirit, in Prophesie, Tongues, &c. as there followeth in vers. 6. T[illegible: 1 span] holy Ghost came on them, and they spake with Tongues, and prophesied: which gifts being before ceased, were restored by the Gospell; an evident proofe that the Christ was come, Ioel 2. 28.—32. Acts 2. 4. 17. 18. And in Christ, this mystery of Vrim and Thummim was fulfilled: for in the heart of him our great High-priest, were the gifts of the holy Ghost without measure, 3. 34. unto all Light and Manifestation of the Truth, with all perfection and integrity, Iohn 1. 4. 9 17. and 3. 12. 13. and 18. 37. Coloss. 2. 3. whereby the light of the knowledge of the glory of God, in the face of Iesus Christ, is come unto us; by whom the Spirit of Truth is sent into us, to dwell with us, and to abide with us for ever, Iohn 14. 16. 17. who also hath given us to put on the Brestplate of Faith and Love. 1. Thessalon. 5. 8. Vers. 31. the Robe] in Hebrew Megnil; in Greek Hupodutes, that is, an Vnderclothing: it was a long garment, worne next under the Ephod. The Hebrewes say, Vpon the Robe, was the Ephod and the Brestplate; and he girded with the curious girdle of the Ephod, upon the Robe, under the Brestplate: and therfore it is called the Robe of the Ephod, because he gird[illegible: 2 letters] it with the Ephod. Maimony in Implements of the Sanctuary, Chap. 10. Sect. 3. See also Exodus 29. 5. and Levit. 8. 7. of the Ephod] the Greeke here translateth it Poderee, that is, of the garment-downeto the foot. So in Revel. 1. 13. Christ appeareth [illegible: 1 span]ed with a garment downe to the foot, (in the Gr. there, Poderee:) to shew himselfe, as High Priest for the Church. Vers. 32. an hole] called in Hebrew a mouth. top] Hebr. head. a binding] or welt; called in Hebrew a lip. woven worke] Hebrew, the work of the weaver. Iosephus (in his 3. booke of Antiquities, Chap. 8.) saith, This coat was not of two peeces, but woven in one, without seames on shoulders or sides. Maimony (in treat. of the Implements of the Sanctuary, chap. 9. Sect. 3.) saith: The Robe was all of blew, and the threds thereof were twelve times double; and the hole thereof was woven at the beginning of the weaving. And it had no sleeves, but was divided into two skirts, from the end of the necke unto beneath, after the manner of all Robes: and was not joyned together, but about all the neck only. The Gospell noteth of Christ, how in the dayes of his flesh he wore a coat without seame, woven from the top throughout, Iohn 19. 23. Though that were not a priestly garment, yet was it mysticall. Vers. 33. Pomgranats] that is, similitudes of them: so the Greeke translateth, as it were Pomgranats of the flourishing pomegranat tree. scarlet] every sort of these three (saith Maimony) being twisted of eight threds, as it is written, upon the skirts of it twisted, (Exodies 39. 24.) So the threds of these skirts were in all, foure and twenty. And hee made them like pomgranats, which open not their mouth; and hung them on the Robe. Maimony, treat. of the Implements of the Sanct. Chap. 9. Sect. 4. Wheresoever this word TVVISTED is used alone, (as it is in Exod. 39. 24.) it must be eight double threds. Ibid. Chap 8. Sect. 14. The Greek version, both here and in Exod. 39. 24. addeth the fourth stuffe, and of fine linnen twined: but the Hebrew wanteth this, as also the Chaldee. bells] in number, threescore and twelve, (as Maimony sheweth in the soresaid treatise, chap. 9. Sect. 4.) and they were hanged 36 on the one skirt, and 36 on the other. And in these 72 bells, were 72 clappers, all of gold: and the bell, together with the clapper in it, is that which is called (in Hebrew) Pagnamon, (a Bell) saith Maimony, ibidem. Vers. 35. to minister] in the same: or, when hee ministreth. sound] or, voice; that is, the sound of his bells. Whereby was signified the voice of Christ, which is heard of God, in his prayer and mediation: and heard of the people, in his teaching and instruction, Heb. 5. 7. and 7. 25. Deuter. 33. 10. Esay 58. 1. Mat. 12. 18. Therefore these Bels were of gold, to signifie the purity and preciousnesse of the words of Christs; accompanied with Pomgranats, to signifie the fruits and comfortable effects of Christs both mediation and doctrine. For Pomgranats, were of the fruits of the holy Land, Deut. 8. 8. and they with the wine that is in them, signified the fruits and graces of the Saints, Song. 4. [illegible: 1 word]. 13. and 8. 2. Therefore many such were also in Solomons Temple, 2 Chron. 3. 16. and 4. 13. And the care that this Robe should not be rent (verse 32.) signified the unity of the doctrine and faith of Christ, which should bee among his people without rents or schismes, 1 Cor. 1. 10 13. 1 Tim. 1. 3. goeth in, &c.] that is, publikely administreth, as this phrase signifieth, Numb. 27. 17. 1 Chron. 27. 1. Acts 1. 21. that he dye not] or, and he shall not dye. Vers. 36. Plate] the Hebrew Tsits, properly signifieth a floure; the Greeke, Petalon, a leafe: because it appeared faire and glorious: after, it is called, the plate of the holy crowne, Exodus 39. 30. It was a long plate of gold, two fingers broad, and reached from one eare (of the Priest) to another, saith Maimony, in Implements of the Sanctuary, Chap. 9. Sect. 1. HOLYNESSE TO IEHOVAH] that is, these words shall be graven upon it: in Hebrew, KODESH LA IEHOVAH: which wee may English, Holinesse to Iehovah, or, The holinesse of Iehovah: and so the Greeke translateth it Hagiasma Kurtou, The holinesse (or Sanctification) of the Lord. These words might bee written (as the Hebrewes say) either in one line, or in two: and the letters were so graven, as that they stood out (above the rest of the plate, and were not cu[illegible: 1 letter] inward.) Maimony, ibid. Vers. 38. beare] or, take away the iniquity. This openeth the mystery of this floure; how it figured the mediation of Christ, who by his holinesse which hee had of the Godhead, tooke away the sinnes of his people, which they commit in their most holy and religious actions, Ioh. 1. 19. 2 Cor. 5. 19. 1 Ioh. 2. 1. 2. for favourable acceptation] that is, for a signe that the people are made acceptable unto God, by the holinesse of Iehovah him-selfe, which through the mediation of this high priest, is imputed unto them, Ephes. 1. 6 2 Cor. 5. 19. And this was graved as a signet, and put on the forehead of the Priest, that it might bee a visible and perpetuall token of Gods gracious acceptation to be seene and read of all the people, to their comfort; as also before the Lord, who respecteth his, in the face of Christ. Vers. 39. coat] the Greeke translateth coats: for whether it were the high priest, or the inferiour priests, their coats were all of one stuffe, and woven with like worke, Exod. 39. 27. and Maimony in the foresaid treat. Ch. 8. Sect. 16. where he sheweth also, that these coats had sleeues woven of the same and sowen unto the bodies of the coats; which were long, reaching downe to the heeles: and the sleeues for length and widenesse fit for the armes. They figured the garments of justice, wherewith Christ and his children are arayed, Psal. 13 2. 9. Revel. 19. 8. Miter] in Hebrew Mistnepheth, which signifieth a thing wrapped about the head. Such as the Tuffe which at this day is worne in the Easterne countries. By the Hebrew records, the high priests Miter, and the inferiour priests Bonnets, were all of one stuffe and size: and differed onely in the manner of wrapping about the head; the Miter being woond more flat, and the Bonnets more round and high crowned. The Miter of the high priest, or of the inferiour priests, was sixteen cubits (that is, 24 foot) long, saith Maimony in Implements of the Sanctuary, Chap. 8. Sect. 2. 19. It was an ornament for priests and for Kings, Ezek. 21. 26. and signified both the power and authoritie which they had for their office vnder God, Zach. 3. 5. and their pure administration therof in Justice & judgment, as Iob said, My judgment was as a Robe and a Miter, Iob 29. 14. So Christ our high priest, appearing in a priestly Garment downe to the foot, had also his head, (that is, the attire of his head) and his haires, white as wooll, and as snow, Rev. 1. 13. 14. as in Song 5. 11. his head is of fine gold; as was the plate on the high priests forehead, and as a King with his crowne. Among the heathen Romanes, their chiefe priests were called Flamines; of the attire of their heads, as being Pileamines, without which, it was unlawfull for them to goe out of doores. Pomp. Laetus de Rom. sacerd. tit. de Flaminib. and Plutarch in Numa. Among the Arabians also, their high priests were clad with linnen garments, & Miters; Alex. ab Alex. lib. 2. cap. 8. Girdle] in Hebrew Abnet: it was made of fine linnen, and of blew, and purple, and scarlet, Exodus 39. 29. The Hebrew Doctors write, it was about three fingers broad, and two and thirtie cubits long: they wound it about, and turned it one fold upon another. The High priests Girdle was in making like to the other Priests. It was to gird the coat with, which was under the Robe, Levit. 8. 7. and Maimony, treat. of the Implements of the Sanctuary, Chap. 8. Sect. 2. 19. and Chap. 10. Sect. 1. Iosephus (in his 3. booke of Antiquities, Chap. 8.) saith, The coat was girt with a girdle foure fingers broad, but empty within; and woven so as it was like a serpents skin, pictured with flowers, red, purple, blew, and of fine linnen; the woofe was onely fine linnen; which being wound and tyed once or twice about the brest, hung downe to the ankles, so long as he did not minister; but when he ministred, lest it should hinder him, he cast it upon his left shoulder. This must bee understood of the inferiour Priests girdles; for the high priest could not so doe, by reason of his garments above it. These girdles signified the truth, constancy, and expedition of Christ in his ministration; and so of all Christians, Ephes. 6. 14. Esay 22. 21. Luke 12. 35. See the notes on Exodus 12. 11. embroiderer] or, weaver with tinsell worke: See Exodus 26. 1. 36. The embroidery or cunning workmanship, was in the weaving: for of all the Priests garments, none was made of needle worke, but of woven worke, as it is written, (in Exod. 39. 22. 27.) THE VVORKE OF THE WEAVER: saith Maimony, in Implements of the Sanctuary, Chap. 8. Sect. 19. Vers. 40. Coats] of fine-linnen, such as the high Priest had, Exodus 39. 27. so for the girdles, and bonnets, they were of the same stuffe and workemanship that the high Priests: as is before noted. And figured the garments of Christs children, made white in his blood, wherein they serve God day and night in his Temple, Rev. 7. 14. 15. and 19. 8. Among the Heathens also, they that sacrificed to their gods, were clad in white rayment, Valer. Max. b. 1. c. 1. Bonnets] of linnen cloth, wrapped about their heads, much like the high Priests Miter. See the notes on vers. 39. So wee Christians are to put on our heads, the hope of salvation for an helmet, and under it for to rejoyce, 1 Thes. 5. 8. Rom. 5. 2. for the tire upon the head, is opposed unto mourning, Ezek. 24. 17. 23. Vers. 41. anoint] with the holy oyle, made at Gods direction: see Exodus 30. 23. 30. and 29. 7. fill their hand] that is, consecrate and dedicate them unto the ministery. This was by putting the flesh of the sacrifice, with bread, &c. into their hand: whereof see Exodus 29. 9. 23. 24. The Greeke keepeth the Hebrew phrase: but the Chaldee translateth, thou shalt offer their offrings. Vers. 42. breeches] alike for the High Priest, and for the other, of the same matter and forme. naked flesh] that is, the secret and shamefull parts, called in the Hebrew the flesh of nakednesse (or of fhame,) because of those parts we are most ashamed when we are naked. The Greeke translateth, the shame of their body. So each of these words, is used for our shamefull parts: flesh, in Gen. 17. 11. Ezek. 23. 20. nakednesse, in Gen. 9. 22. 23. Lev. 18. 7. which are here commanded to bee covered with linnen, which signified righteousnesse, Revel. 19. 8. even the righteousnesse which is of God by faith, wherby our sinne (which is our shame, Romans. 6. 21.) is covered, Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sonnes: so hee it was that clothed our first parents after their nakednesse, Gen. 3. 21. and he hath spred his skirts over us, and covered our filthiness, when we were naked and bare, Ezek. 16. 7. 8. and counselleth all, to buy of him white rayment, that they may be clothed, and their filthie nakednesse appeare not, Revel. 3. 18. even to put on the Lord Iesus Christ, and to make no provision for the flesh, to fulfill the lusts therof, Rom. 13. 14. the thighes] from above the navell, a little off from the heart, unto the end of the thigh; saith Maimony in Implements of the Sanctuary, Chap. 8. Sect. 18. Though these parts were covered by the former garments, yet lest by wind, or any other accident, they should haply be discovered, God (for more reverence of his Majesty, and regard of seemlinesse and honesty,) appointeth this close covering, which (as Maimony expresseth) were tyed with strings, and made close like a purse. Thus God gave more abundant honour, to that part which lacked; and our uncomely parts, have more abundant comelinesse, as Paul saith, 1 Cor. 12. 23. 24. Vers. 43. beare not iniquity] that is, beare not punishment for this iniquity, and dye. The Greeke translateth, and they shall not bring sinne upon themselves, that they dye not. For God is of purer eyes, then to behold evill, Hab. 1. 13. and hee that had not on his wedding garment, was bound hand and foot, and cast into utter darknesse, Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments: lest he walke naked, and his shame be seene, Revelat. 16. 15. This caution is not for the breeches onely, but for all the garments; as the Hebrew Doctors have gathered thus; The high Priest that ministreth with lesse then these eight garments, or the inferiour Priest that ministreth with lesse then these foure garments, his service is unlawfull, and hee is guilty of death by the hand of God; even as a stranger that ministreth; as it is written, (in Exodus 29. 9.) AND THOV SHALT GIRTHEN VVITH GIRDLES, &c. AND THE PRIESTHOOD SHALL BE THEIRS: when thee garments are upon them, their Priesthood is upon them: if their garments be not upon them: their priest-hood is not upon them, but loe they are as strangers; and it is written (in Num. 1. 51.) THE STRANGER THAT COMMETH NIGH SHALLBE PVT TO DEATH. As he that wanteth his garment, is guiltie of death, and his service unlawfull: so is he that hath moe garments. As hee that puts on two coats, or two girdles; Or, the common priest that puts on the high priests garments, and serveth; loe he polluteth the service and is guiltie of death by the hand of (the God of) heaven. Maimony, in treat. of the Implements of the Sanctuarie, ch. 10. sect. 4. 5.