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Exodus Chapter
Twenty-eight
Exodus 28
Chapter Contents
Aaron and his sons set apart for the priest's office
Their garments. (1-5) The ephod. (6-14) The breastplate
The Urim and Thummim.
(15-30) The robe of the ephod
The plate of the mitre. (31-39) The garments for
Aaron's sons. (40-43)
Commentary on Exodus 28:1-5
(Read Exodus 28:1-5)
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.
Commentary on Exodus 28:6-14
(Read Exodus 28:6-14)
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.
Commentary on Exodus 28:15-30
(Read Exodus 28:15-30)
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
Hebrews 1:1
2; John 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.
Commentary on Exodus 28:31-39
(Read Exodus 28:31-39)
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.
Commentary on Exodus 28:40-43
(Read Exodus 28:40-43)
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
Revelation 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.
── Matthew Henry《Concise Commentary on Exodus》
Exodus 28
Verse 1
[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.
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
Psalms 99:6
had enough to do as their prophet
to consult the oracle for them
and as their prince
to judge among them. Nor
was he desirous to ingross all the honours to himself
or to entail that of the
priesthood
which alone was hereditary
upon his own family; but was very well
pleased to see his brother Aaron invested with this office
and his sons after
him; while (how great soever he was) his sons after him would be but common Levites.
It is an instance of the humility of that great man
and an evidence of his
sincere regard to the glory of God
that he had so little regard to the
preferment of his own family. Aaron
that had humbly served as a prophet to his
younger brother Moses
and did not decline the office
is now advanced to be a
priest to God. God had said to Israel in general
that they should be to him a
kingdom of priests; but because it was requisite that those who ministered at
the altar should give themselves wholly to the service
God here chose from
among them one to be a family of priests
the father and his four sons; and
from Aaron's loins descended all the priests of the Jewish church
whom we read
of both in the Old Testament and in the New.
Verse 2
[2] And thou shalt make holy garments for Aaron thy brother for glory and for
beauty.
The priests garments were made for glory and
beauty - Some of the richest materials were to be provided
and the belt
artists employed in making them
whose skill God
by a special gift
would
improve to a very high degree. Eminency
even in common arts
is a gift of God;
it comes from him
and
ought to be used for him. The garments appointed were
(1.) Four
which both the high-priest and the inferior priests wore
viz. The
linen breeches
the linen coat
the linen girdle which fastened it to them
and
the bonnet; that which the high-priest wore is called a mitre. (2.) Four more
which were peculiar to the high-priest
the ephod
with the curious girdle of
it
the breast-plate of judgment
the long robe
and the golden plate on his
forehead. These glorious garments
were appointed
1. That the priests
themselves might be minded of the dignity of their office. 2. That the people
might thereby be possessed with a holy reverence of that God whose ministers
appeared in such grandeur. 3. That the priests might be types of Christ
and of
all Christians who have the beauty of holiness put upon them.
Verse 6
[6] And
they shall make the ephod of gold
of blue
and of purple
of scarlet
and fine
twined linen
with cunning work.
The ephod
was the outmost garment of the
high-priest; linen ephods were worn by the inferior priests
but this
which
the high-priest wore
was called a golden ephod
because there was a great deal
of gold woven into it. It was a short coat without sleeves
buttoned close to
him with a curious girdle of the same stuff. The shoulder pieces were buttoned
together with two precious stones set in gold
one on each shoulder. In
allusion to this
Christ our high priest appeared to John
girt about the paps
with a golden girdle
such as was the curious girdle of the ephod
Revelation 1:13. Righteousness is the girdle of
his loins. He is girt with strength for the work of our salvation. And as Aaron
had the names of all Israel upon his shoulders in precious stones
so He
presents to himself and to his Father a glorious church
Ephesians 5:27. He bears them before the Lord
for a memorial
in token of his appearing before God as the representative of
all Israel
and an advocate for them.
Verse 11
[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.
Ouches —
Hollow places
such as are made in gold rings
to receive and hold the precious
stones.
Verse 15
[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.
The most considerable of the ornaments of the
high priest was this breast-plate
a rich piece of cloth curiously wrought with
gold and purple
two spans long
and a span broad; so that
being doubled
it
was a span square. In this breast-plate
the tribes of Israel were recommended
to God's favour in twelve precious stones. Some question whether Levi had a
precious stone with his name on or no; if not Ephraim and Manasseh were
reckoned distinct
as Jacob had said they should be
and the high priest
himself being head of the tribe of Levi
sufficiently represented that tribe.
Aaron was to bear their names for a memorial before the Lord continually
being
ordained for men
to represent them in things pertaining to God; herein
typifying our great High Priest
who always appears in the presence of God for
us. The name of each tribe was engraven in a precious stone
to signify how
precious
in God's sight
believers are
and how honourable
Isaiah 43:4. The high priest had the names of
the tribes both on his shoulders and on his breast
noting both the power and
the love with which our Lord Jesus interceeds for us. How near should Christ's
name lie to our hearts
since he is pleased to lay our names so near his? And
what a comfort is it to us
in all our addresses to God
that the great High
Priest of our profession has the names of all his Israel upon his breast
before the Lord
for a memorial
presenting them to God?
Verse 30
[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 Urim and Thummim — By which the will of God was made known in doubtful cases
was put in
this breast-plate
which is therefore called the breast-plate of judgment. Urim
and Thummim signify light and integrity: many conjectures there are among the
learned what they were: we have no reason to think they were any thing that
Moses was to make
more than what was before ordered; so that either God made
them himself
and gave them to Moses
for him to put into the breast-plate when
other things were prepared; or
no more is meant but a declaration of the
farther use of what was already ordered to be made. The words may be read thus
And thou shalt give
or add
to the breast-plate of judgment
the illuminations
and perfections
and they shall be upon the heart of Aaron - That is
he shall
be endued with a power of knowing and making known the mind of God in all
difficult cases relating either to the civil or ecclesiastical state. Their
government was a theocracy; God was their king
the high priest was
under God
their ruler
this Urim and Thummim were his cabinet council: probably Moses
wrote upon the breast-plate
or wove into it
these words
Urim and Thummim
to
signify
that the high-priest
having on him this breast-plate
and asking
council of God in any emergency
should be directed to those measures
which
God would own. If he were standing before the ark
probably he received
instructions from off the mercy-seat
as Moses did
Exodus 25:22. If he were at a distance from the
ark
as Abiathar was when he enquired of the Lord for David
1 Samuel 23:6
then the answer was given either
by a voice from heaven
or by an impulse upon the mind of the high priest
which last is perhaps intimated in that expression
he shall bear the judgment
of the children of Israel upon his heart. This oracle was of great use to
Israel
Joshua consulted it. Numbers 27:21
and it is likely
the judges
after him. It was lost in the captivity
and never retrieved after. It was a
shadow of good things to come
and the substance is Christ. He is our oracle;
by him God in these last days
makes known himself and his mind to us. Divine
revelation centers in him
and comes to us through him; he is the light
the
true light
the faithful witness; and from him we receive the Spirit of truth
who leads into all truth. The joining of the breast-plate to the ephod notes
that his prophetical office was founded on his priesthood; and it was by the
merit of his death that he purchased this honour for himself
and this favour
for us. It was the Lamb that had been slain that was worthy to take the book
and to open the seals. Revelation 5:9.
The judgment —
The breast-plate of judgment: That breast-plate which declared the judgment or
mind of God to the Israelites.
Verse 31
[31] And
thou shalt make the robe of the ephod all of blue.
The robe of the ephod — This was next under the ephod
and reached down to the knees
without
sleeves
and was put on over their head
having holes on the sides to put the
arms through
or
as Maimonides describes it
was not sewn together on the
sides at all. The hole on the top through which the head was put was carefully
bound about
that it might not tear in the putting on. The bells gave notice to
the people in the outer court
when he went into the holy place to burn
incense
that they might then apply themselves to their devotions at the same
time
Luke 1:10
in token of their concurrence with
him
and their hopes of the ascent of their prayers to God in the virtue of the
incense he offered. Aaron must come near to minister in the garments that were
appointed him
that he die not. 'Tis at his peril if he attend otherwise than
according to the institution.
Verse 32
[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.
An habergeon — A
coat of armour.
Verse 33
[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:
Pomegranates —
The figures of Pomegranates
but flat and embroidered.
Verse 36
[36] And
thou shalt make a plate of pure gold
and grave upon it
like the engravings of
a signet
HOLINESS TO THE LORD.
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.
Verse 38
[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.
Aaron must have this upon his forehead
that
he may bear the iniquity of the holy things
and that they may be accepted
before the Lord - Herein he was a type of Christ
the great Mediator between
God and man. Thro' him what is amiss in our services is pardoned: even this
would be our ruin
if God should enter into judgment with us: but Christ our
high priest bears this iniquity; bears it for us
so as to bear it from us.
Thro' him likewise what is good is accepted; our persons
our performances are
pleasing to God upon the account of Christ's intercession
and not otherwise.
His being holiness to the Lord
recommends all those to the divine favour that
believe in him. Having such a high priest
we come boldly to the throne of
grace.
Verse 39
[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.
The embroidered coat of fine linen - Was the
innermost of the priestly garments
it reached to the feet
and the sleeves to
the wrists
and was bound to the body with a girdle or sash of needlework. The
mitre or diadem was of linen
such as kings anciently wore in the east
typifying the kingly office of Christ.
Verse 43
[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.
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.
──
John Wesley《Explanatory Notes on Exodus》
28 Chapter 28
Verse 1
The priest’s office.
Interpretation of the priesthood
The Hebrew priesthood was instituted because the people were not
qualified to draw near to God in person. By virtue of their election
the
people of Jehovah were entitled to dwell in His habitation
but their
consciousness of sin made them afraid of Him: therefore
in condescension to
their inability to understand the greatness of His love
He provided a class of
persons who
as the representatives of His elect
might in their stead enter
the Tabernacle. To draw near to God
and to be a priest
are equivalent
expressions. Aaron drew near in behalf of those who were elected to have spiritual
communion with God
but were not yet delivered from bondage to fear; and his
admission within the habitation signified that they were entitled to a
corresponding access in spirit
that they were called a kingdom of priests for
the reason that they might thus draw near to God in spiritual fellowship. By
his office he was qualified to do outwardly and symbolically what all might do
in spirit and in truth. But
before Aaron could enter the holy habitation in
behalf of the people
he must officiate at the altar of sacrifice
and expiate
sin; for his constituents were sinful
and the representation of their approach
to God as members of His household must be preceded by signs that their sin was
taken away: otherwise it might be inferred that Jehovah was indifferent whether
His people were holy or unholy. The Hebrew priesthood therefore symbolized in
general
the expiation of sin
and the admission to filial intercourse with God
effected thereby. (E. E. Atwater.)
The priests
I. Qualifications.
Every applicant for the priesthood had to prove his descent from Aaron
and had
to be free from bodily defect or blemish (see Leviticus 21:1-24). This restriction
pointed to the dignity and holy character of the position occupied by a priest
and to the inward purity requisite for the proper discharge of his sacred
duties.
II. Duties. The
chief duty of the priests was to offer or present offerings and sacrifices to
God. They had sometimes to kill the victims (Leviticus 16:1-34) and always to sprinkle
and pour out their blood
and also to burn their carcases
or part of them
on
the altar. They had the charge of the altar and the sanctuary; they had to see
that the fire was ever burning on the altar; they made loaves of shewbread
trimmed and lighted the lamps of the golden candlestick
and evening and
morning burned incense on the golden altar
and
in general
conducted the
sacred services of the Tabernacle worship. Their duties were not
however
confined to the performance of the rites and ceremonies of that worship; for
the law being committed to their custody
they
with the Levites
were
intrusted with the religious instruction of the nation (Deuteronomy 33:10); and the people were
exhorted to seek knowledge at the priests’ lips.
III. Maintenance.
The priests were not permitted to follow any secular calling. Their time was
entirely devoted to their sacred work; hence it was necessary and just that
their maintenance should be provided for at the expense of those for whose
spiritual and temporal welfare they ministered. The remuneration consisted principally
of the redemption money paid for the first-born Israelites
the first-fruits of
the field
the fruit of trees in the fourth year
parts of various of the
offerings
and a tenth of the tithes which fell to the Levites. They were not
able
of course
to reap all these dues till they reached the promised land. (W.
Brown.)
The priesthood
Previous to this time
there was probably no separate order of
priesthood in the Church of God; but every father was the priest of his family
as in killing the lamb of the passover and sprinkling the blood
or each
worshipper had been at liberty to transact the business of sacrifice as he
pleased. So far
in the history of Israel as redeemed from Egypt
Moses seems
to have officiated occasionally as priest
as in the case of offering the
sacrifice and sprinkling the blood of the covenant; or he selected young men as
temporary priests. But the erection of a special place of worship
most notably
carried with it the setting up an order of priesthood
with ritual of worship.
The very name “cohen
” which we translate “priest
” is supposed to denote the
idea of a familiar friend of God. The distinctive function of the office was to
receive and present to God
as His nearest friend and associate
that which
belonged to Him. The three great elements entering into the idea of their
position and office were:
1. That they are chosen by Jehovah Himself to be His.
2. That they are officially holy in a pre-eminent sense.
3. That they have
by reason of their election and holiness
the privilege
of drawing near to God
as holding a position intermediate between man and God
and therefore of mediators. (S. Robinson
D. D.)
Holy garments for Aaron.
The vestments of our High Priest
The vestments appointed by God for the high priest when he went
into the holy place were
besides those which he wore in common with the other
priests
four: the ephod
with its “curious girdle”; the breastplate; the robe
of the ephod; and the mitre.
1. And speaking of these garments generally
you will notice that it
was God’s especial command that they should all be made of linen
which
being
a material of a very simple and natural kind
has always been understood by the
Church to be typical of that human nature which Christ wears still in His
glorified state
and in which
as man
we are distinctly to understand that He
now executes
as our Representative
all the services of His exalted
Priesthood.
2. And
further
it is to be observed generally
that all the
garments were carefully fastened together so as to be one. The girdle binding
the ephod
and the ephod the robe
and the breastplate carefully joined to the
ephod by chains of gold; signifying
again
the complete unity which there is
in all Christ’s work for His people
so that it cannot be divided; for if we
have Him in one of His offices so
necessarily
we hold Him in all. A blessed
truth I there is no such thing as anything partial in the work of Jesus; no partial
pardon; no partial peace! If you have one promise
you have every promise!
3. And yet
once more
generally
you will see that (unlike the
description of our Saviour’s garments in the 59th chapter of Isaiah
and unlike that which is provided for the believer in the 6th
chapter of Ephesians)all these are robes
not of war
but of peace. Indicating
that the warfare is now accomplished
and that our Saviour
having triumphed
over His enemies and ours
is now set down in the calm and quiet of His holy
peaceful functions. A thought which should be one of unselfish joy to the
Christian.
4. The robe of ephod represents the perfect robe of the obedience of
the Lord Jesus Christ
which He wore as man
and which He will always present
to the Father for our sakes. Its seamless fabric denotes the perfectness and
the unity of the righteousness which He has wrought.
5. The ephod itself was a closer vestment--long behind
and short in
front--which was worn over the robe
and fastened by clasps
or “ouches
” over
the shoulders; it was also “for beauty and for glory”--“of gold
of blue
and
of purple
of scarlet
and fine-twined linen
with cunning work
” costly and
magnificent. Upon each shoulder
in the “ouches
” was placed an onyx stone
and
on either onyx stone were engraven the names of six of the tribes of the
children of Israel
placed according to their seniority. Concerning this
engraving
God was very express: “With the work of an engraver in stone
like
the engravings of a signet
” that is
very accurately
very deeply
very
beautifully
“shalt thou engrave the two stones with the names of the children
of Israel: thou shalt make them to be set in ouches of gold. And thou shalt put
the two stones upon the shoulders of the ephod for stones of memorial unto the
children of Israel: and Aaron shall bear their names before the Lord upon his
two shoulders for a memorial.” And
then
the ephod was girt about with a
girdle of the same kind. Here
then
we have our great High Priest continually
standing in heaven
and always of necessity bearing
as part of His own glory
the names of all His people in holy remembrance before God. He both remembers
us
and causes us to be remembered. We are held in perpetual remembrance. The
weakest and the strongest--the greatest saint with the unworthiest and
guiltiest sinner--we are all remembered: everything which goes to make our name
is there: the smallest work
the secret sorrow that the world knows nothing of:
it is all in the memorial: our prayers
and tears
and sighs--they are all gone
there! they are all rivetted there! There they are! They are knit into the
dignity of Jesus
into the glory and the excellency of Jesus!
6. The breastplate teaches that Christ not only bears His people on
His shoulders for strength
but lays them separately on His heart for love. He
identifies His interest with ours. It becomes a dear and fond thing to Him to
have us upon His breast
that He may save us and magnify us for ever! We live
always in His love
and God sees us there; in that love
loves us--unloveable
though we be--for the love He has to us. And
living on His heart
each one in
his own proper place and order
we hold in Him safe and privileged intercourse.
7. The high priest wore a mitre of linen
with this inscription
“Holiness to the Lord.” Now observe the comfort of this thought. Here we all
are assembled
in our holy devotions before the mercy seat of God
but every
prayer we have put up this day is stained
and every service is unclean before
Him “who chargeth His angels with folly”! Presently
your petitions will go up
in your own bedroom; and the very supplication
in which you ask for pardon
only goes to increase the amount of the guilt that has to be pardoned. It is
all unclean! The brand of sin
the degradation of sin
is everywhere! But He
in His very character and being
as our Representative
is standing before God;
and high emblazoned upon His front is His own proper righteous title
“Holiness
to the Lord”--not for Himself
He needs it not
but for us! He “bears the
iniquity of our holy things”--what a thought! even as if we were the holy
we
poor worms--as if we were the holy--we stand before God: “Holiness to the
Lord.” A poor sinner
incapable of one pure thought
lifts himself up in
Christ
and looks in the face of God
and stands there
in his High
Priest--“Holiness to the Lord”;--and God recognizes His own eternal counsel
and acknowledges the unworthiest services of the poorest sinner to
be--“Holiness to the Lord.” (J. Vaughan
M. A.)
The priestly garments
They signified--
1. The function to be glorious and excellent.
2. The fitness of their persons to that office.
3. The glory of the true High Priest
Jesus Christ
of whom Aaron was
but a figure.
For all the glistering show of these priestly garments set forth
the more angelical brightness of all the virtues which should shine in Jesus
Christ. The priestly garments appointed by God were ten in number; of which
four belonged to the inferior priests (Exodus 28:40; Exodus 28:42).
1. A linen garment. Which signified the white garment of Christ’s
righteousness and innocency; which they were to appear in before the Lord
if
they would be acceptable in their persons and duties. Noting to us by the way
that every godly minister wears a white linen garment
not woven and made by
men
but by God; not without him
but within him; not a shadow or ceremony
but
the substance and truth
to which all shadows give place. Nay
there is no
private man that is godly
but he must wear this white linen garment
having
put it on in the laver of regeneration: as Galatians 3:27.
2. A girdle (verse 40). Which signifies constancy and stability in
the truth
both in our High Priest
Jesus Christ
who was not a reed shaken
but a firm rock: as also in His members
who are commanded to stand fast
their
loins girt with verity (Ephesians 6:14). Hence follows
that the
minister’s word must be yea and nay; his course must be constantly gracious and
watchful. And for private Christians (Hebrews 13:9).
3. A bonnet (verse 40). A symbol and sign to them of God’s protection
still covering them in their faithful service: signifying to us the Lord’s
cover and faithful protection both over our head
and over His member’s for His
sake.
4. The breeches (verse 42). Putting more comeliness upon the uncomely
parts. Signifying to them and us--
I. First the ephod
(verse 4)
in which--
1. The matter. It was not wool or silk
but linen
which riseth out
of the earth (Ezekiel 44:17). Signifying that holy
flesh of Christ which veiled His Deity as a garment; and that it was taken not
from heaven
but from His mother on earth
as the matter of that garment grew
immediately out of earth.
2. The form. It was a long white garment: signifying the long white
garment of Christ’s absolute righteousness; white
innocent and unspotted; and
long
to cover all our nakedness
without patching of merits.
3. The ornament of it. In it were set two onyx stones
and in them
the names of the twelve tribes of Israel engraven
which Aaron carried upon his
shoulders; signifying--
II. The second
garment peculiar to the high priest was called the breastplate of judgment
(verse 15)
the most precious part of all his garments.
1. In respect of the twelve costly and glittering stones
which were
set in four rows
according to the number of the tribes (verse 17-22). In
which--
(a) The ardent love of Jesus Christ towards His Church
who bears it
not only on His shoulders as a shepherd
or only in His arms as a nurse; but
upon His heart
and in His heart
never to forget our good.
(b) Bearing of the names continually before the Lord on His heart
signifieth the continual mindfulness and intercession of Jesus Christ for His
Church in that heavenly sanctuary (Hebrews 7:25). By virtue of which all our
prayers get audience and acceptance.
The garments of the priesthood
and their significance
In almost every modern nation there are some remnants of the
ancient custom of representing office by garments of peculiar material
shape
and colour. History registers the decline of the custom
but not its birth and
growth; for it was as powerful as ever in the earliest age which has
transmitted to us its records. In the time of Moses
both kings and priests in
every country were clothed in a garb not only distinctive but emblematic. In
interpreting the significance conveyed by the garments of the Levitical
priesthood
it will be convenient to treat first of the four pieces worn by
priests of ordinary rank
and then of those peculiar to their chief. Is there
then
no significance in the fact that this official costume consisted of four
pieces? As four limits the colours of the tapestry
the ingredients of the
incense
the spices of the holy anointing oil
the composite parts of the
cherubs
we conclude that the same signature of the kingdom of God was
designedly impressed on the official costume of those who were elected to draw
near to Jehovah.
This judgment is confirmed by the recurrence of four as the number
of pieces additional to the dress of the ordinary priests which the head of the
order was required to wear in the performance of official duty. The numerical
signature of the Tabernacle was thus impressed on the official garments of its
priesthood. The garments of the priests of ordinary rank were all of pure white
except the girdle. The drawers
the coat
and the bonnet were of shesh
bleached
but not dyed. White raiment was emblematic of ethical purity. It was “the
righteousness of the saints.” As worn by the priest
it signified that those
who were admitted to intimacy with the Holy One of Israel must be pure in heart
and life. The material also contributed something to the significance of the
dress. The garments must all be of linen; and in the vision of Ezekiel the
directions given for the official raiment of the priests add to the requirement
of linen the express prohibition of anything woollen. The reason of the
requirement lies
doubtless
in the greater cleanliness possible in a warm
climate to one whose garments are exclusively of this material. Not only was
the costume of a priest significant in its material
colour
and number of
pieces
but each of the four garments of which it was composed contributed an
element peculiar to itself.
The coat
or tunic
was first in importance
as it was in size.
Reaching from the neck to the ankles
it was merely coincident
as a covering
of the person
with the whole costume; so that the other three garments were
supplements to this
rather than its equals. Its import
as might be expected
is also nearly the same as that of the whole dress. As the entire costume of
four pieces
by means of its material and its dominant colour
was suggestive
of holiness
so was the coat in particular
as it invested the person from the
neck to the ankles with linen white and shining as light. Moreover
this
garment was woven in one piece to represent
by this sort of integrity
moral
wholeness or holiness. The tunic of the priest was also woven so as to exhibit
checks like the pattern called damask; for such is the meaning of the
descriptive adjective which the English translators incorrectly regarded as
equivalent to “broidered.” The coat was therefore covered throughout with
four-sided figures of small size. Bahr thinks that these were symbols of like
import with the precious stones in the breastplate of the high priest; as if
every member of the sacerdotal family bore on his person visible signs that as
a priest he was the representative of the tribes of Israel
these symbols
designedly having
in the case of the subordinate priests
only a reflection of
the glory and beauty of those which distinguished the head of the order. A
girdle of some kind was in ancient times
as it is even now
essential to the
completeness of an oriental costume; and
by means of diversity in material
size
shape
and ornamentation
was easily made a badge of office.
The girdle of the Hebrew priest seems to have been
more than any
other article of his attire
an official badge. According to the traditional
law of the Hebrews
the priest must remove his girdle when he ceased to
officiate
but might
if more convenient
continue to wear the other official
garments through the day. How the girdle of the priest symbolized his office as
an attaché of the Tabernacle
is evident when we consider its peculiar
ornamentation. Like the other garments it was of white linen; but
unlike them
it was interwoven with threads of blue
purple
and crimson. The four colours
of the Tabernacle signified that the wearer belonged to the institution. This
badge of office certified that he had a right to enter the habitation where
these significant colours were dominant. The Arab wears on his head a cap
similar to the Turkish fez
which he calls a tarbush. The Bedouin
spreads over it a handkerchief folded so that three of the four corners hang
down on the back and shoulders
and binds it in place with a twisted rope of
goat’s hair or camel’s hair
reaching around his head. The Syrian Arab
if he
wishes any addition to his tarbush
ties a handkerchief over it
or
winds around it a shawl of wool
silk
or cotton
so as to form a turban. The
oriental turban has exhibited both in modern times and in the remotest
antiquity
a great variety of form
material
and colour. By means of this
diversity it has served to distinguish between men of different nations
and of
different classes in the same nation.
As an ancient Assyrian king was distinguished by a head-dress of a
peculiar shape and ornamentation
as a descendant of Mohammed is known by the
colour of his turban
so the dignity of the Hebrew priest
as an attendant on
Jehovah in His holy habitation
was symbolized by a turban peculiar to his
order in its material
its colour
and perhaps its shape. The priests must wear
drawers while officiating
to cover their nakedness; and neglect to do so was
to be punished with death
even if no exposure of the person resulted. The
covering was therefore symbolic. It was a removal from the significant tableau
in which the priest was engaged
of those parts of his person which
as
excretory
were especially representative of defilement. The significance of
the costume of the Hebrew priest cannot be fully seen by one who overlooks the
fact that it left his feet uncovered. An oriental does not wear a shoe or
sandal for protection from cold
but from filth
and lays aside at least the
outermost covering of his feet when he enters a house
because he will not need
such protection in such a place
and because his shoe might bring filth into
the house. The costume of the high priest consisted of the four pieces worn by
his subordinates
and of four others peculiar to him as the head of the order.
Over the tunic he wore the robe of the ephod
the significance of
which resulted from its blue colour and the ornamental fringe which hung from
its border at the bottom. To understand the meaning of this fringe see Numbers 15:38-39. The ornaments were
intended to remind the wearer of the commandments of Jehovah
and were
connected with his garment
whatever its colour
by a cord or ribbon of blue
to signify the heavenly origin of that which he was to keep in remembrance. But
this fringe
in the case of the high priest
consisted of tassels in the shape
of pomegranates
alternated with little golden bells. If
as seems probable
the pomegranates symbolized the law in its totality as including every specific
requirement
it is at least a plausible conjecture that the bells with which
they alternated signified that the high priest
or rather the covenant people
whom he represented
were not only to remember the commandments of Jehovah
but
by obeying to proclaim them. So far as they remembered and obeyed it
the Word
of the Lord sounded out from them. The specifications for the ephod make its
shoulder-pieces so prominent that the Greek and Latin versions give it names in
those languages which characterize it as a shoulder-garment. But the shoulder
as the seat of strength was
in the early times
when the strongest ruled
the
seat of authority
and the most appropriate position for an emblem of
government. We infer
then
that the ephod was a symbol of rank; and from the
materials of which it was made
that it invested the wearer as a badge of
royalty. This garment was provided for the high priest as the representative of
the holy nation
that the jewels on its shoulders
and the threads of beaten
gold woven into it throughout
might signify that they were kings as well as
priests.
The breastplate of judgment was closely connected in significance
with the ephod
indicating that the wearer was a ruler endowed with wisdom for
the decision of important questions relating to the public welfare. He wore it
on his heart because the heart was regarded as the seat of wisdom. The
head-dress of the high priest was distinguished from that of his subordinates
not only by its shape
but by its plate of gold bearing the inscription
“Holiness to Jehovah.” This plate
peculiar to him as the head of the
priesthood
and of the nation as a kingdom of priests
was another badge of
rank
and equivalent in meaning to a crown. The inscription
peculiarly
important from its position on the forehead
proclaimed that the high priest
through his election
his physical faultlessness
his separation from common
life
his investment with the robes of office
and his consecration
was so
holy that he might not only approach Jehovah
but could take away the sins of
his people (verse 38). Their iniquity was taken away
and they were accounted
holy because their representative was holy. (E. E. Atwater.)
The robes of glory and beauty
Aaron had not in himself the proper qualifications for shadowing
forth the Lord Jesus
the great High Priest; so the requisite beauty and glory
were put on him symbolically. Arrayed in those beautiful
costly
and
Divinely-appointed garments
he was symbolically what Jesus Christ is in
reality
and he could minister about the Tabernacle as a type of Him who is the
true Minister and the ever-living Saviour. These garments were said to be “for
glory and for beauty” (verse 2). They were very costly and very beautiful
and
everything belonging to them was significant in some way of the manifold
excellencies and glories of the blessed Jesus. They are so many glasses which
God has given to us
by which we may see Jesus in various aspects
as
manifested to us in all His moral comeliness
and beauty
and spiritual
excellences. I love to see Jesus as set forth here
because He is so lovely.
“He is altogether lovely” (Song of Solomon 5:16). And yet even here
we do but see through a glass darkly; we only know Him in part; we do not see
Him face to face (1 Corinthians 13:12). He is here
looking forth at the windows
and showing Himself through the lattice (Song of Solomon 2:9)
and it is very
blessed to see Him thus; but it will be much better to see Him as He is
with
no window or lattice between Him and ourselves (Philippians 1:23; 1 John 3:2). (G. Rodgers.)
The ephod.
The ephod
The ephod
with its “curious girdle” and the oynx stones upon its
shoulder-pieces
was the distinctive priestly garment. It hung upon the
shoulders down to the waist
and was formed of the most costly and beautiful
materials
corresponding exactly to those employed in the interior decoration
of the holy place. The girdle was made of the same materials
with the same
combination of colours. As garments were associated in the Hebrew mind with
character
and the girdle with energy in work
we find in the correspondence of
both with the interior of the holy place
a memorial of the necessity that
those who enter the house of the Lord must be themselves holy and beautiful in
character
and be engaged in high and holy service. But the most important
parts of the ephod were the shoulder-pieces
on which were set two oynx stones
with the names of the tribes engraven on them (see Exodus 28:12). Here we have the idea of
representation clearly and beautifully symbolized. The shoulders
to a Hebrew
mind
were the symbol of strength; and the idea was
that when the high priest
entered the holy place he did not go alone
but carried with him on his strong
shoulders the children of Israel whom he represented; and the estimation in
which the people were held was expressed in the value of the precious stones on
which the names were engraved
and the setting of pure gold with which they
were surrounded. (J. M. Gibson
D. D.)
The ephod
The ephod
with the breastplate and girdle fastened to it
and put upon the person of Aaron
constituted him a worshipper; adorned with
this he could draw near and worship in the holy place. It was put on over the
blue robe
and is supposed to have been much shorter than that garment
reaching a little below the knees
whilst the blue robe reached down to the
feet. It fitted closely to the person
and was kept in its place by the girdle.
It was made of gold
blue
purple
scarlet
and fine linen. These materials
represent the purity
loveliness
and glory of Christ as the Man Jesus Christ
and the mighty God. It would spangle with gold
and the colours would be so
blended as to display their richness and beauty in the best possible way. The
four materials were the same as the vail was made of
viz.
fine linen
blue
purple
and scarlet
which represent the manhood of Christ in all its
perfection as such (Hebrews 10:19-20); but in the gold thread
with which that cloth was embroidered (Exodus 39:3)
I see the Godhead of the
Lord
and the two are so joined together that you cannot have one without the
other. The back and front parts of the ephod were joined at the shoulders
by
means of the shoulder-pieces from which it was suspended. In each
shoulder-piece was a precious stone set in gold--an oynx stone
a beautiful
white and half-transparent stone. In these precious stones the names of the
twelve tribes of Israel were engraven. Aaron carried the names of his people
upon his shoulders. He presented them thus before the Lord
and when God looked
down upon Aaron
He saw the names of His people indelibly engraven in white
stones. The shoulder is the place of strength. The omnipotent strength of
Christ is ours. He carries His people’s burdens and themselves too (Isaiah 63:9; Isaiah 40:11; Isaiah 46:4; Psalms 55:22). The government is upon His
shoulder
and the crown is upon His head. (G. Rodgers.)
Verses 15-30
The breastplate of Judgment.
The breastplate
A full description of the breastplate is given twice over
in the Book of Exodus
and from it we may gather certain useful lessons as to
the Church in all ages.
I. There were
twelve stones in the breastplate
each of them different
and each bearing a
different name. This shows what variety there is among believers. So long as
the human race differs so much in mental structure
we shall not be able to
think alike
even in those things that are spoken of in Holy Writ. There are
differences with regard to worship
differences in religious feelings and
experiences; the stones are not alike
yet they are all on the same
breastplate.
II. This brings us
to another truth--the unity of the Church
all differing
yet all on the heart
of Christ. The enemy has only to show himself
and men who differ amongst
themselves agree to drive him back.
III. They were all
precious stones; not one was mean or contemptible. God’s Church has ever been
costly. No jewel is what it afterwards becomes when first found. Let not the
stone which sparkles in its setting sneer at that which only looks like a
pebble. The Master has chosen it; He knows that He has put within its rude
exterior that which only needs time and skill to make it “shine as the stars
for ever and ever.”
IV. Why were those
precious stones put upon the breastplate? They were not on the mitre; they were
upon the heart
teaching us that the Church is beloved. Every believer is on
the heart of God.
V. Great pains
were taken to keep the Breastplate from being lost. It was not only fastened to
the shoulders by chains
but the bottom part of the breastplate was fastened by
two rings lashed to the two rings in the ephod. This tells us of the Church’s
security. (T. Champness.)
The breastplate
As the heart is the place of affection
and the shoulder the place
of strength
Aaron had to carry the names of his people on his heart
to show
that he loved them
and on his shoulder
to show that he was ever ready to
serve them. The typical and spiritual meaning of this is very sweet. Jesus
Christ is our great High Priest
and the names of all His people are not upon
but in
His heart. His omnipotent strength and His infinite love are ours--ours
for ever. He never forgets one of His people
nor fails to love them. They are
His jewels
His special treasures
His Father’s love-gifts
and He values them
because His Father gave them to Him. The time is coming when He will count up
His jewels
and it will then be found that not one soul given to Christ by the
Father will be missing. As every ray of light that fell upon Aaron would fall
upon the names of Aaron’s people
so every smile that God gives to Christ is
given also to the people of Christ; for Christ and His people are one
and God
never looks upon Christ without seeing His people--all His people
for they are
in Him--loved as He is loved. (G. Rodgers.)
The topaz
The topaz is a beautiful jewel
of a bright orange or golden
colour
though they are sometimes found green
blue
and red. It is very hard
being next to the ruby in this respect. I saw lately an account of a fine old
topaz seal among the curiosities in a museum in England. What is called the
field of the seal was blue. On this there were three arrows. On the top or
crest of the seal was the head of a dragon on a crown. And round the seal was
this inscription or motto--“Sola bona quae honesta.” The meaning
of this is “Honesty
which is the only good thing.” And this
according to the
old proverb
might be rendered
“Honesty is the best policy.” The topaz is
considered to represent honesty. Most people think that if they don’t cheat
when they get a chance
and don’t steal from those about them
they are honest.
True honesty means to give to all persons whatever belongs to them. I want to
speak of four different kinds of temptations
and to show how this precious
jewel
the Bible topaz
will be a safeguard to you against them all.
I. The first kind
of temptation in which this jewel will be a safeguard to us are temptations for
the eye. You know when an army is besieging a walled city or fortress how very
careful those inside of it are to protect the gates. But our souls are like
walled cities or fortresses. Satan is the enemy trying to get in. And the eye
is one of the gates of entrance. We must guard this gate well if we want to
keep our souls safe. Job said he had “made a covenant with his eyes “not to
look on anything that it was not right to look at. David used to pray--“Turn
away mine eyes from beholding vanity.” And if we keep this precious Bible
jewel
the topaz of true honesty
about us
it will be a safeguard to us in
temptations. The first temptations from which it will save us are temptations
for the eye.
II. The second kind
of temptations in which this Bible jewel
the topaz of true honesty
will be a
safeguard to us are temptations for the ear. This is another of the principal
gates of entrance to the soul. And it is a very important gate. It ought to be
most carefully guarded. We receive a great deal of good
and a great deal of
harm
through the ear. If our souls are saved at last
they will be saved by
what we hear; and if our souls are lost at last
they will be lost by what we
hear.
III. The third kind
of temptations from which this jewel will save us are temptations for the
tongue. Oh
how much sin people commit by means of the tongue! If we could keep
from saying what is wrong
how nicely we should get along! Well
if we carry
this Bible jewel
the topaz of true honesty
about us all the time
it will
keep us safe from these temptations.
IV. The fourth and
last kind of temptations we are to speak of from which this jewel keeps us are
temptations for the hand. I mean by this
the temptation to take or to keep
what does not belong to us. If we keep this jewel about us--that is
if we
remember God’s presence and try honestly to please Him--it will save us from
ever taking or keeping what does not belong to us. If you want to keep this
jewel about you all the time
so as to be kept from temptation
there is one
text you must always remember. It is this
“Thou
God
seest me.” Oh! pray God
to write that text on your memory. (R. Newton
D. D.)
The emerald
The emerald is a jewel of a beautiful
soft
rich green colour.
Ireland is called the “Emerald Isle” because the grass which covers its hills
and valleys is such a beautiful green. When you look at this island from the
deck of a vessel far off at sea
it looks like a great jewel--a great emerald
rising out of the ocean. The emerald stands
in value among jewellers
next to
the ruby. It is spoken of several times in the Bible. In old times people used
to think that the emerald had certain wonderful or magical powers. It was not
true that it had any such powers. But hope
which is the Bible jewel
represented by the emerald
does have them. I wish to speak of three of these
powers. This will give us three reasons why hope may be compared to an emerald.
I. And the first
reason why hope may he compared to an emerald is because it makes us
industrious. People used to think that the emerald had the power of curing
idleness or of making men industrious. If it only had this power the emerald
would be the most valuable of all jewels. Then
when boys and girls were put to
school
it would only be necessary to hang an emerald round each one’s neck
and there would be no lazy scholars. The owners of all our workshops and
factories would want to have a good supply of emeralds. I need not tell you
however
that the emerald never had any such power as this. But hope
the
beautiful Bible jewel
that which the emerald represents
does have this power.
If people hope to get rich they know that they must be industrious and work
hard.
II. Again
people
used to think that the emerald had the power of taking away fear. And this
leads us to speak of the second reason why hope may be compared to an emerald
because it makes us courageous. The Bible tells us that “hope maketh not
ashamed” (Romans 5:5). In one place in the Bible
hope is compared to a helmet. And a soldier who had his head covered with a
good helmet would be very bold and courageous. He would not be afraid when the
arrows were flying thick around him. In another place in the Bible hope is
compared to an anchor (Hebrews 6:19). Suppose that you and I are
at sea on board a vessel. A storm is driving our vessel right on towards a
rocky and dangerous coast. If we have no anchor on board we may well be afraid
for pretty soon we shall be dashed against the rocks and perish. But suppose we
have a good anchor
and a strong cable to hold it by on board our vessel. We
drop our anchor in the sea. It sinks to the bottom and is buried in the mud and
sand
or takes hold of the rocks there. It keeps the vessel from drifting
towards the shore. We are safe. Our fear is gone. Let the winds blow
and the
waves roar ever so much
they can’t hurt us. The anchor gives us hope
and this
hope makes us bold or courageous. And it is just so when we become Christians.
Then we love Jesus. We have hope in Him. That hope is to our souls just like
what the anchor is to the sailor. It keeps us from being afraid.
III. Another strange
power
which it used to be supposed the emerald had
was that of taking away
gloom and sadness from the minds of people. Of course this was a mistake. It
never had any such power. But this points out to us a third reason why hope may
be compared to an emerald. It is because it makes us cheerful. Hope is a
bright
sunshiny thing. You know how beautiful the rainbow is! Hope is sometimes
compared to the rainbow. And it may very properly be so compared
because it
seems to paint in bright colours the things it leads us to look for
and to put
rainbows all about them. There is a steam ferry-boat on the river Mersey in
England. It runs from Liverpool to Birkenhead and back. Several years ago
passengers on that ferry-boat would sometimes see on a warm bright day a poor
crippled boy. His body was grown almost to a man’s size
but his limbs were
withered and helpless
and not bigger than the limbs of a child. He used to
wheel himself about in a small carriage
like those that boys use in their
play. He had a little musical instrument called a concertina
and on this he
used to play some sweet simple tunes. He never asked for anything
but yet very
few of the passengers could hear his touching music
or look at his honest
cheerful face
without dropping a penny or two into his carriage. One day a
lady was standing near
looking at him with great pity. She thought how sad and
lonely he must feel
unable to help himself
and with no prospect of ever being
any better in this world. She said to a lady who was with her
but not
intending that he should hear it--“Poor boy l what a sad life he has to lead;
and nothing in all the future to look forward to!” But he did hear it. And in
stepping out of the boat that lady saw a tear in his eye and a bright smile on
his face trying to chase the tear away
as he said--“I’m expecting to have
wings some day
lady.” (R. Newton
D. D.)
The sapphire
I want to find out what this jewel stands for or
represents. Well
when I come to read about the sapphire
I find that in old
times people used to think that if you carried one of these jewels on your
heart
or in your bosom
it would have the effect of making you strong. And
then we have only to ask ourselves which of the Bible jewels
or Christian
graces
is it which has the greatest power to make people strong? We see in a
moment that it is faith. And so we feel safe in saying that the sapphire stands
for faith or trust in God; Faith may be compared to the sapphire because it
makes us strong. I wish to speak of two things for which faith makes us strong.
I. In the first
place
faith makes us strong to suffer.
II. The second
reason why faith may be compared to the sapphire is because it makes us strong
to serve. Now
my dear children
if you want to have this Bible jewel
you must
ask Jesus to give it to you. You can’t find it. You can’t buy it. Your parents
or teachers
or friends
can’t get it for you
or give it to you. Nobody but
Jesus can give it to you. It is only His grace that can put it in your hearts.
If you pray earnestly to Jesus to give you a believing
trusting heart
He will
give it to you. This precious jewel
trust in Jesus
is all we need to make us
comfortable and happy here
and all we need to save our souls and take us to
heaven at last. It is faith
simple faith
or trust in Jesus
that saves us. (R.
Newton
D. D.)
The diamond
Every true Christian is a spiritual diamond
one of God s jewels.
Let us look at this diamond and see what there is about it on account of which
a Christian may be compared to it.
I. Its hardness.
It is one of the hardest things in the world.
1. It will bear a great deal of rough handling without being
scratched or injured at all
And Christians are just like diamonds on this
account. They can bear trial or hard treatment without being injured by it.
2. It can make marks that cannot be rubbed out. When we become
Christians
we are like diamonds in this respect. One day the superintendent of
a Sunday school in this city was going along near Third and Dock Streets. He
saw one of the large boys belonging to his school coming out of a
drinking-saloon. The boy’s name was George Simpson. As the superintendent
passed by he raised his finger
and shaking it gently
he said
in a kind
but
serious way
“Take care
George
take care.” Some ten or twelve years passed
away. He had forgotten all about it. But one day a very genteel-looking man
came up to him in the street
and
bowing to him
said
“I think
sir
this is
Mr. P.
who used to be superintendent of such a Sunday school?” “That is my
name
sir
but I don’t remember you.” “Don’t you remember a boy named George
Simpson who used to belong to your school?” “No
I can’t recollect the name.”
“Well
sir
don’t you remember meeting him one day coming out of a
drinking-place near the corner of Third and Dock Streets
when you shook your
finger at him
and said
‘Take care
George’?” “Oh
yes
I remember that.”
“Well
sir
” said the young man
“I am George Simpson
and I want to thank you
for what you did and said that day. It was a little thing
but it saved me from
ruin. I was just beginning to go in the drunkard’s ways. But something in your
words and manner made a great impression on me. I gave up drinking. Not long
after
I joined the Church. Now I am living in the West
and am quite well off;
but
my dear sir
I owe it all to you.” Here you see how the superintendent was
like a diamond
making a mark that never can be rubbed out.
II. Its brightness.
The most brilliant of all jewels. It gives up freely the rays of light that God
freely bestows upon it. And this is what makes it look so bright and beautiful.
And so you see that when Jesus said
“Freely ye have received
freely give
” it
is about the same as if He had said
“Be like the diamond
which gives back
again so freely the light which it receives”. A piece of coal does not reflect
any light. All the light that falls on it is swallowed up and kept to itself.
This is what makes it look so black
so dark
and disagreeable. Selfish
miserly people are like coal in this respect. They don’t reflect or scatter
about them anything they receive. Whatever God gives them they swallow up and
keep to themselves.
III. But there is a
third thing connected with diamonds
on account of which Christians may be
compared to them
and that is the way to find out counterfeits. There are many
counterfeit diamonds. Men can make imitation diamonds. And these often look so
very much like the real that it is difficult to tell one from the other. And
then God sometimes makes stones that appear so much like diamonds that hardly
one person out of twenty can tell the difference between them. Sometimes even
the merchants who are engaged in buying and selling diamonds can hardly tell a
real jewel from an imitation. There are one or two tests
however. A real
diamond can’t be scratched. Another way is by putting it beside a true diamond
and comparing them together. And so
if you wish to tell if a person is a true
Christian
you must compare him with Jesus
and see if he is like Him. Jesus
was gentle
loving
and kind. And the Bible says that “unless the same mind be
in us that was in Christ Jesus
we are none of His.” This means that unless we
are like Him we are not true Christians. And then there is another way by which
you can tell a real diamond from a counterfeit. If you put them in water
the
diamond will still look bright and shine; the counterfeit
instead of shining
will look dark and dull. The Bible compares affliction or trial to water; and
you can easily tell a true Christian from a counterfeit by seeing how he acts
when affliction comes upon him. (R. Newton
D. D.)
The agate
In old times people used to think that this jewel had the power of
securing success. It was supposed that if persons only had an agate with them
they would be sure to get the victory over their enemies. The agate was
considered as the conqueror’s jewel. And now what is the Bible jewel that will
always give us the victory--that will make us “more than conquerors through Him
that hath loved us”? It is the grace of God. This is the Bible jewel that we
may compare to the agate. And there are two things over which this jewel
the
grace of God
will make us conquerors
if we have it in our hearts. Each of
these things begins with the letter S.
I. The first thing
over which this Bible jewel
the grace of God
will make us conquerors is sin.
The Bible tells us that we are born in sin. Our hearts are full of sin. Unless
we get this sin driven out
and overcome
we never can be happy
either in this
world or in the world to come. We read a great deal in the Bible about the
wrestling
and struggling
and fighting
that Christians have to do. And the
thing they have to fight against all the time is sin. When two people are
fighting
it generally happens that they keep on at it till either one or the
other of them gets the victory. And so it is in the great battle we have to
fight with sin. Either we must conquer it
or it will conquer us. But we never
can conquer sin ourselves. And there is nothing that will give us the victory
over it but the grace of God. This is the real agate
the Bible jewel
that
will give us the victory.
II. The second
thing over which this jewel will make us conquerors is satan. This is the next
S. Satan is the great tempter. The Bible tells us that he “goeth about as a
roaring lion
seeking whom he may devour” or destroy. The only way in which
Satan can destroy us
or do us any harm
is by tempting us to sin. And he
cannot hurt us
even in this way
unless we yield to the temptation. If we only
have this Bible jewel
the grace of God
with us
it will make us conquerors
over Satan. And then
although he is so powerful and so wicked
and although he
tries so hard to injure us and keep us from getting to heaven
he won’t be able
to do us any harm. (R. Newton
D. D.)
The conqueror’s jewel
The greatest enemy with which we have to fight is sin. This
enemy meets us in many forms. But the form in which it gives us more trouble
than any other is perhaps that of selfishness. This is an evil that is very
hard to conquer. Suppose we are walking in the country
and meet a snake in the
path; with the cane in our hand we strike it again and again
till it lies
still and motionless. We leave it
and go on our way
feeling sure that we have
killed the snake. But when we have finished our walk
and come back to the
place where we left the snake
we find it still alive and active. Then we say
to ourselves
“Snakes are hard to kill.” And it is just so with selfishness. It
is a very difficult thing to conquer it. If we wish to subdue it
and get the
victory over it
we must be sure to have this conqueror’s jewel
the grace of
God. And there are three things that this jewel will lead us to do in fighting
against selfishness.
I. In the first
place
it will lead us to pray against it. Prayer is necessary to our success
in everything we do. Jesus said to His disciples
“Without Me ye can do
nothing.” And this is as true now as it was then. It is as true of us as it was
of the disciples. And it is particularly true of the thing we are now
considering. If we want to get the victory over the selfishness of our own
hearts
it is especially necessary for us to pray to Jesus to help us.
II. The second
thing that this conqueror’s jewel will lead us to do in getting the victory
over selfishness is to struggle against it. We must not think that praying is
to take the place of striving. God only helps those who strive to help
themselves. Suppose that you and I have to climb up a high mountain. We kneel
down at the foot of the mountain
and pray God to help us get up to the top of
it. And then suppose we should sit down and wait for God to send an angel to
take us in his arms and carry us up to the top of the mountain. Have we any
right to expect that God would help us in that way? Not at all. We might wait
all our lives
but we never should get any help. If we want to get up the
mountain
we must begin to climb
and we must keep on climbing till we get to
the top
and while we are doing this God will help us. No soldier ever expects
to gain the victory over his enemies without a hard struggle. We have all read
about the great victory which the Duke of Wellington obtained over the Emperor
Napoleon at the battle of Waterloo. But he had to fight hard all day before he
gained that victory. And so
if we want to get the victory over our
selfishness
we must struggle hard against it.
III. The third thing
that this conqueror’s jewel will lead us to do in getting the victory over
selfishness is to remember the example of Jesus. Jesus came down from heaven to
do three things for us. The first was to fulfil God’s law for us. The second
was to die for our sins. The third was to show us how to live. The Bible tells
us that “He left us an example that we should follow His steps.” You know
when
we are learning to write
our teacher sets us a copy. Then we take the word or
sentence that has been written for us
letter by letter
and try to make others
like them. And just in the same way the life of Jesus is set before us as our
copy. We are to keep it before us
and try to make our own lives like His.
Being a Christian means being like Jesus. Now it is said of Jesus that “He
pleased not Himself.” (R. Newton
D. D.)
The amethyst
The amethyst is a very precious jewel and very much admired. Its
colour is a mixture of blue and red. It is a rich purple
very much like the
appearance of a bunch of ripe
dark-coloured grapes. The name of this jewel
comes from the Greek language
and it means not to intoxicate
or not to make
drunk. The amethyst is the temperance jewel. The boys’ and girls
and men and
women
who make clear
cold
sparkling water their principal drink
should take
the amethyst as their favourite jewel. In old times people used to think that
if they only had a cup made out of an amethyst to drink from
they never would
get intoxicated. And if they only carried one of these jewels about them it
would have the same effect. They thought the amethyst was a charm against
intemperance
and a cure for it when men fell into this dreadful habit. What a
blessed thing it would be if this were so! Then this jewel would be worth its
weight in gold
and ten times more than that. But it cannot do this. It is only
the Bible jewel
which the amethyst stands for
that can do this. And what is
the Bible jewel that may be compared to the amethyst? It is the fear of God.
This is the real temperance jewel. I wish to speak of three ways in which this
Bible jewel--the true amethyst--the fear of God--will be a temperance jewel to
us.
I. In the first
place it will keep us from learning to drink. You know what a dreadful thing it
is to be plunged over the Falls of Niagara. Nobody can go over there without
being killed. And if
when you are visiting the falls
you should see a person
sailing in a boat on the river above the falls
to see how near he could go
without being drawn over
you would think that a very dangerous position to be
in. And so it would be. So long as a person is on the river above Niagara he is
always in danger of being drawn over. But if he keep out of the river
he is
free from danger. Now
to fall into intemperance is worse than going over
Niagara. And learning to drink intoxicating liquor is like sailing on the river
above Niagara. You are in danger at any time of being drawn over. This Bible
gem
the fear of God
is the true amethyst--the temperance jewel--in the first
place
because it will keep us from learning to drink.
II. It is so
in
the second place
because it will keep us from tempting others to drink. It is
impossible to tell how much harm is done in this way. God has tried to stop
this evil by speaking about it in the Bible. He says in one place
“Woe unto
him that giveth his neighbour drink
that putteth the bottle to him” (Habakkuk 2:15).
III. And then there
is another reason why this Bible jewel
the fear of God
may be compared to the
amethyst--the true temperance jewel--and that is
it will lead us to stop
drinking even when we have got into the habit of doing so. When the habit of
drinking is once formed it becomes very strong. Nothing but this temperance
jewel will enable any one to break off from the habit of drinking. My dear
young friends
you know that in Switzerland there are great mountains
very
high and very steep. Many of them have there tops covered with ice and snow.
Sometimes great masses of this ice and snow will get loose and fall. In their
fall they go rushing down the sides of the mountains with a noise like thunder.
These masses of falling ice and snow are called avalanches. If travellers
or
cottages
or even villages are in their path
they are swept away into instant
destruction. When an avalanche is once started
it never can be stopped till it
gets to the bottom of the mountain. Sometimes a very little is enough to start
an avalanche. The stepping of your foot upon it; the taking away of a loose
stone; or even the jarring of the air may do it. What a dangerous thing it is
to loosen an avalanche and send it down the mountain side
breaking and
crushing everything before it! But drunkenness is worse than an avalanche. And
when any one gets into the habit of drinking he is loosening an avalanche over
his head which may at any time rush down upon him and kill him. Be very careful
how you do this. Don’t get into the habit of drinking
and then you will be
sure never to become a drunkard. (R. Newton
D. D.)
Verse 29
Aaron shall bear the names.
I. The person typified by aaron.
1. Christ (Hebrews 5:4-5).
2. His Divine call to the priesthood (Hebrews 5:10).
3. The destruction of His enemies (1 John 3:8).
4. The leader of His people (John 10:3).
5. The averter of God’s vengeance (1 Timothy 2:5).
II. The persons
represented by the term “Israel.” Ancient Israel
as an elect nation
was a
typical people
representing the collective body of Christ’s Church. For which
compare Deuteronomy 7:6-8 with Romans 8:28-30.
1. All true believers are called Israel (Galatians 6:16).
2. They are circumcised
as was Israel (Romans 2:28-29).
3. They are a peculiar people
as was Israel (Titus 2:14).
III. What is meant
by Aaron’s bearing them on his heart.
1. Christ’s affection for us (1 John 3:16).
2. His great pity towards us (Isaiah 63:9).
3. His interest in us (John 17:9-10; John 17:24).
IV. What we are to
understand by Aaron’s going into the holy place. Eternal exclusion from God’s
glory would have been our unchanging portion
had not the blessed Saviour
opened a way for our admission. See it literally explained in Leviticus 16:1-34.
1. It shows Christ’s entrance into heaven for us (Hebrews 9:24).
2. To present His perfect offering for us (Hebrews 9:12).
3. His continual intercession (Hebrews 7:25).
V. Here i shall
explain this “continual memorial
” ever before the lord: It may signify--
1. The constant efficacy of His blood.
2. The perfection of His everlasting righteousness.
3. The daily outpouring of His Spirit.
4. The gracious preservation of His people in holiness.
5. It represents the place which Christ’s Church occupies in His
heart
in glory.
6. And ensures our everlasting enjoyment after this time-state is
passed away. (T. B. Baker.)
The connection between priest and people
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 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 (see 1 Peter 2:5; Isaiah 66:21; Revelation 1:6). Hence arises our
confidence of ascending to heaven because Christ raises us up with Him; we “sit
together in heavenly places in Christ Jesus”; however weak we may be in
ourselves
herein is all our strength that we are His burden. (J. Calvin.)
Shoulder and heart ministry
History shall not be forgotten
deliverances shall be held in
perpetual remembrance; marvels of the Lord wrought yesterday shall be as the
marvels wrought in the present hour. Then there shall be a tenderer
representation--the names shall be upon the heart. There shall be a ministry of
love
a pleading of sympathy
an identification of the spirit of the man with
all the difficulties and distresses of the people. Shoulder work: representing
publicity
courage
strength
leadership--shoulders to which men may look as to
strong towers; and then the delicate heart-work; the sweet sympathy
the
paternal or fraternal interest in all that concerns the development
and
culture
and completion of poor
shattered
struggling human life. It is
nothing to bear upon the shoulder--that is a kind of burden-carrying
and there
is a kind of applause immediately following the completion of any athletic
task--but who can tell the heart-work of the true mediator or minister of the
new covenant? A man who enters into this work with his whole soul must live a
life of singular tension and agony
otherwise he is but a shatterer of words;
only his shoulder engaged in the function; his heart is at liberty to run after
any vanity and court the applause of any foolish idolatry. We must look at
ideals; we must fasten our attention upon the thing as God meant it to be
and
taking the Divine meaning of the priesthood in the olden time and of the
ministry of to-day
we have amongst us men who care for us
men with strong
shoulders
tower-like men; sturdy
visible
valiant
dauntless men; men who can
speak in the darkness and make their voices heard in the storm; men who know
not the cloud of fear and who heed not the tempest of opposition. But we need
in the same men other qualities
tenderer elements
more gracious and
insinuating forces that find their way into our inmost experience
into our
heart’s aching and sore necessity--men who are taught of Heaven to speak a word
in season to him that is weary; men who have the gift of consolation
who can
lower the voice into a tender and helpful whisper
and who can bring all God’s
gospel to bear in gracious and healing application upon the wound which makes
the heart sore. This is the ideal. That we do not rise to it may be a rebuke to
ourselves
but it is no just criticism upon the Divine purpose. It is an ideal
we should do much to sustain. We cannot tell what we owe to the men who teach
us great doctrines
who pray off many a burden that strains our strength; who
speak to us
even between the lines of their eloquence
things that help us to
bear life’s misery with a more cheerful courage. We do not know what is being
done by ministry of a truly Christian type
whether in the pulpit
or in the
school
or in the family
or in the market-place. No man can measure the full
issue and outgoing of influence connected with the profound agonistic service
on behalf of truth and humanity. (J. Parker
D. D.)
Verse 30
The Urim and the Thummim.
The Urim and Thummim
A very great mystery hangs over those two words--“the Urim
and the Thummim”--commonly translated “light and perfection”--in the Septuagint
version
“manifestation and truth
”--and in the Vulgate
“doctrine and truth.”
But until there shall stand up a priest with Urim and Thummim
we are told
both in Ezra and Nehemiah
it will remain a mystery. And as a mystery we must
view it.
I. The stones
representing the Church
that were borne upon the high priest’s breast and the
high priest’s shoulders
connect themselves with the Urim and the Thummim. In
some way or other
it is quite clear that God was pleased to reveal His will in
connection with these twelve stones. In what way it is very difficult to
determine. There are these possible interpretations. It may be that it pleased
God at certain times to throw a miraculous light upon these twelve different
coloured stones
which did in some way write His mind; either by the initiatory
letters
or by some signs which were familiar to the high priest
God did
by
the means of these twelve precious stones
representing the twelve tribes
convey His will to the high priest--that he might again convey it to the
people. But the closest investigation that has been given to the subject does
not lead to that conclusion--and those who are the most competent to speak do
not adopt that interpretation. It has been rather supposed that these stones
were not made themselves the channels or the mediums by which God conveyed His
will
but that they accredited
as it were
and empowered the high priest
when
he was before God
authenticated the high priest
that then God seeing him in
the fulness of his priesthood
was pleased to convey spiritually and not
materially by these stones to his mind what God had in His own mind upon the
subject that was transferred to him for consultation.
II. Consider now
practically what is that which is to us the Urim and Thummim?--and how should
we consult God
and obtain our answers?
1. And here let me speak to you of the very great importance of going
to God very often consultingly. In prayer
pray consultingly--in reading
read
consultingly. Always consult God first
before you ask any man--if possible
before you ask yourself. Before you go to a thought
if possible
ask God to
take the initiative--ask God first to speak even before your own heart speaks.
2. You must be very careful
whenever you go to consult God
that
there are two conditions.
III. There are many
ways in which God may give us the Urim and Thummim to direct our steps.
1. By a light breaking on some passage of the Bible.
2. By the Spirit of God illuminating our own minds. (J. Vaughan
M. A.)
The Urim and Thummim
We lean to the opinion that the precious stones constituted the
Urim and Thummim
but not by reason of any supernatural illumination of the
letters
and that the stones rendered the breastplate the ornament or badge
which qualified the high priest for making inquiries of Jehovah: “They shall be
upon Aaron’s heart when he goeth in before the Lord.” The precious stones may
have received the collective name of Urim and Thummim:
1. On their own account. Of all earthly objects
these precious
stones are the most lustrous
and emit light of themselves. Like the stars they
shine in the darkest night
and for that reason they have been called the
“stars of earth.” Are they not
then
well called lights? Thummim signifies
perfection. The stones
from their brilliancy
purity
and uncommon beauty
are
perhaps the most striking emblems which earthly objects furnish of truth or
perfection
and are therefore not inappropriately named “Thummim.”
2. On account of their being the badge or ornament which it was
necessary for the high priest to wear when he consulted Jehovah. The object of
the high priest was to get light on some dark subject
or to arrive at the
truth on some matter he could not discover otherwise
or to give a righteous
decision in cases in which his knowledge or wisdom was deficient
and such as
would accord with innocence and justice. For these reasons the gems seem to be
appropriately called “Urim and Thummim.”
3. On account of their representing the children of Israel. The names
of all the tribes being on the stones--one name on each--the Israelites might
see in these stones an emblem of what it was designed they should become
before they were meet for being worshippers in the heavenly temple; and the
high priest might be reminded by them that his mission was to bring the pious
Israelite into that state of perfection. Like these gems
man by nature is of
the earth earthy. Both have their origin in mother earth. Yet both
when
polished
may shine like the stars of the firmament
(W. Brown.)
The Urim and the Thummim
As to the Urim and the Thummim
whether they were precious stones
bearing those significant names
or what they were
no one is able at present
to decide. Urim means “Lights”; Thummim
“Perfections.” These mysterious
contents of the breastplate seem to direct our thoughts to the heart of the
Lord Jesus
as containing all lights and perfections
all grace and truth
all
mercies and righteousness. In Him was light: and He manifested forth that
light; He declared the Father. He is the light of the glory of God: all fulness
of light dwells in Him. The Septuagint translation “Manifestation
” is not an
inappropriate expression
though rather a paraphrase than a translation. We are
told in Ephesians 5:13
“Whatsoever doth make
manifest is light.” The high priest
with the Urim in his breastplate
became
the channel by which God made manifest His counsels. The Lord Jesus
as the
great High Priest
makes known the counsels and purposes of God. He is light;
and in Him is no darkness at all; so that the mind and will of God can be
perfectly revealed to Him
and can by Him be communicated to His saints. He is
the brightness or shining forth of God’s glory
the irradiation of God. The
Thummim also
or all perfections of truth and holiness
dwell in Him. Light and
truth
love and holiness
grace and righteousness are inseparable. Sometimes we
find the Urim mentioned
without the Thummim (Numbers 27:21; 1 Samuel 28:6). From these two
passages it is clear that by means of the Urim
or lights
in the breastplate
of the high priest
the counsel
judgment
and prophetic guidance of Jehovah
were revealed. In three other passages (Deuteronomy 33:8; Ezra 2:63; Nehemiah 7:65)
the Urim and Thummim are
mentioned together. “Urim” is also translated “fire” and fires (Isaiah 24:15; Isaiah 31:9; Isaiah 44:16; Isaiah 47:14; Isaiah 50:11; Ezekiel 5:2). In the vision of the Son of
Man (Revelation 1:12-16)
the eyes of the High
Priest
in the midst of the seven golden candlesticks
were as a flame of fire.
The lights and perfections of God searched into the ways of the seven Churches;
and the Priest of the Most High could say
as He addressed each separately
“I
know thy works
” and could give a word of encouragement or of rebuke
according
as it was needed. (H. W. Soltau.)
Verses 31-35
The robe of the ephod.
The robe of the ephod
The third peculiar garment of the high priest was the robe
of the ephod (Exodus 28:5; Exodus 28:31). On the skirts of which
were fastened--
1. The pomegranates of blue silk
and purple
and scarlet round about.
This fruit hath a most pleasant smell
sweet in itself
and sweetening other
things round about it; and is full of precious juice and liquor.
2. Bells of gold between them round about
a golden bell and a
pomegranate; the use of which was
that his sound might be heard round about
when he went into the sanctuary and holy of holies. The whole garment signified
the righteousness of Christ’s human nature
which is--
3. This garment hath a sweet sound
as of golden bells
which to hear
were most delectable
because the garment of Christ’s righteousness brings
grace to us no otherwise than by the sound of the gospel. For faith
by which
we put on Christ
is wrought by hearing the sweet sound and golden bell of the
gospel. Whence some have thought
that by this part of the priest’s attire
is
shadowed the prophetical office of Christ. Sweet is the proclamation of the
gospel of peace!
4. The use. That by these bells the priests must be heard when he
goeth into the sanctuary; signifying the power of Christ
our High Priest’s
perpetual intercession (being entered into the sanctuary of heaven) for His
elect and chosen. (T. Taylor
D. D.)
The blue robe
The robe was of one piece
and was all of blue. This colour sets
forth that which was pre-eminently heavenly in the character of Christ
and it
reminds us of that perfect
seamless robe of Christ’s righteousness
which is
“unto all and upon all them that believe”(Romans 3:22). The bottom of this long
robe was ornamented with golden bells and pomegranates. Here were sound and
fruit
and as much fruit as sound. As he moved about in the court or in the
tabernacle
every step sent forth a sweet golden sound from each of the many
little bells hanging about his feet
and Aaron would seem to say by this sound
“I am ready to serve you
and to bless you.” The pomegranates would often
remind him that a priest must do more than make a sound; he must work as well
as talk; he must produce both sound and fruit
and both must be good. These
bells and pomegranates were about the feet--the walk of the high priest;
reminding us of the loveliness of Christ’s walk
and of the sweetness and
pleasantness of His conversation. The sound of these bells would not be heard in
the camp
and but faintly
if they could be heard at all
outside the court. To
hear this sweet sound distinctly
a man must have come as far as to the brazen
altar; but he could not come there without an offering. And as the first
offering he was required to bring was a sin-offering
if a man stood at the
altar of brass and listened to the sweet and joyful sound of the golden bells
about the hem of the priest’s blue robe
we are quite sure that he had come
first of all
as a sinner to be pardoned and saved. So now a man must feel
himself a sinner
and in need of a sin-offering: he must come out from the
world; must draw near to Him who is both the altar and the sacrifice; must lay
his hand by faith on the head of Christ. (G. Rodgers.)
The robe of the ephod
This robe embodied the colour of the heavens; it was all of blue.
It seems to have typified the especial glory of the true High Priest
whose
name is “Prince of Peace
” the “Lord of Peace”; and who wears His princely
robes as King of Righteousness
and King of Peace
upon the ground of having
made full
perfect
and eternal peace through the blood of His cross. God
known as love
is the God of peace: and He has brought again from the dead our
Lord Jesus
that Great Shepherd of the sheep
through the blood of the eternal
covenant. That title
“the Great Shepherd of the sheep
” seems to sum up in one
name the whole of the priesthood of Christ
as described in the Epistle to the
Hebrews. He is the Great Shepherd; for He is King as well as Priest. He has royal
power; a royal heart; royal glory; and His dominions are righteousness and
peace; and He is the Shepherd
having proved His love and care for the sheep
in laying down His life for them; and all His priestly service on their behalf
is conducted with the heart of a good Shepherd
who loves His own
and whose
own the sheep are. This is
therefore
a princely
priestly
shepherd robe. It
displays the love of God as seen in the gift of His Son and as manifested by
the Son Himself
in laying down His life
and so making peace. It was a robe
which covered the high priest from head to foot
and showed the great object of
His priesthood
namely
to maintain
on the behalf of His own
that peace with
God which He had procured at the cost of His own blood
and which the God of
peace had sealed and established
by raising Him from the dead through the
blood of the everlasting covenant. This robe was all of one piece
woven from
the top throughout
and a provision was made by means of a binding of woven
work round about the hole in the top of it
that it should not rend or be rent.
Is not this very significant of the unchanging love of Christ? (H. W.
Soltau.)
A golden bell and a
pomegranate.
Golden bells
I am glad that the first use of bells was a religious use;
and hereafter the gospel of God to me shall be a chime of bells; and whether I
hear them in the garments of the high priest
or in the cathedral tower
they
shall suggest to me the gladness
the warning
and the triumph of the gospel.
1. These gospel bells
like those that adorned the high priest’s
robe
are golden bells. Other bells are made of coarser materials--zinc
and
lead
and tin
and copper; but these gospel bells are bells of gold. There is
one bell in Europe that cost three hundred thousand dollars. It was at vast
expense that metallic voices were given to the towers of York
and Vienna
and
Oxford. But all the wealth of heaven was thrown into this gospel bell. No angel
can count its value. Eternity cannot demonstrate its cost. When the bell of the
Russian Kremlin was being fused
the lords came and threw their gold into the
molten mass; but when this Gospel bell was to be constructed
the kings of
heaven
the hierarchs of eternity
threw into it their crowns and their
sceptres. It is a golden bell. Do you believe it? Hear it ring! “God so loved
the world that He gave His only begotten Son
that whosoever believeth in Him
should not perish
but have everlasting life.” “Him hath God exalted to be a
Prince and a Saviour
to give repentance unto Israel
and forgiveness of sins.”
2. I remark
further
that these gospel bells
like those around the
high priest’s garment
are bells of invitation. When the Jews heard the clash
of those bells in the hem of the priest’s robe they knew it was an invitation
to worship. That is the meaning of every church tower from San Francisco to New
York
and from London to St. Petersburgh. It is
“Come--come.”
3. I remark
further
that the gospel bells
like those on the high
priest’s robe
are bells of warning. When the Jews heard the clash and ring of
these bells
it was a warning for them to worship
lest their God be offended.
On Bell Rock
in the German Ocean
there is a lighthouse
and there are two
bells
that every half-minute ring out through the fog
through the darkness
through the storm
and over the sea. Beware! Beware! The helmsman on the ship
hearing the warning
turns the wheel and steers off. It is a startling thing
at midnight
to hear the heavy clang of a fire bell
if you live in the third
ward
and the tongue of the bell strike one
two
three! If a city is besieged
and the flash of the musketry is seen on the hill-tops
and the cavalry horses
are dashing up and down
and the batteries are being unlimbered
all the bells
of the city call
to arms! to arms! So this gospel bell is a bell of alarm.
4. I remark
further
that the bells on the high priest’s robe were
bells of joy. When the Jews heard the chiming of those bells on the priest’s
robe
it announced to them the possibility of pardon for their sins
and of
deliverance. “Behold! I bring you good tidings of great joy
that shall be to
all people.” There have been bells rung on days of victory. The bell of London
rang after Waterloo. The bells in many of our cities rang after the settlement
of our national strife. The great bells of York
and Oxford
and Vienna
at
some time
have sounded the victory.
5. These gospel bells
of which I speak
are bells of triumph. Aye!
they are ringing now: “All flesh shall see the salvation of God.” “And He shall
reign for ever and for ever!” The Bishop of Malta
in superstition
had all the
bells of the city rung
in the hope that the storm that was raging in the city
might be quieted. That was superstition: but I think it is faith in God that
leads us to believe that the ringing of these gospel bells will yet silence all
the storms of this world’s sin
and all the storms of this world’s trouble. Oh!
when Jesus
our Great High Priest
in full robes shall enter into His glory
the bells on the hem of His garments will ring with the music of an eternal
merriment.
6. But we shall have no share in that joy unless now we listen to the
gospel tiding. There is a bell on the other side of the waters
weighing two
hundred and eight thousand pounds; and it takes twenty-four men to ring it. But
to bring out all the sweetness of this gospel bell would take all the
consecrated spirits of earth--seraphim and archangel. Who in this august
assembly will listen? Who will listen now? In New England they have what they
call a passing bell; that is
when some one dies in a village
word is sent to
the sexton
and he sounds the bell just as often as the man lived years: and
when the sound is in the tower
the people are solemn
and they say
“Some one
is dead--who is it?” For us the passing bell will soon sound. Gone from the
family. Gone from the church. Gone from the last opportunity of salvation. (T.
De Witt Talmage.)
Lessons
As the priests must have in their skirts both bells and
pomegranates: so must every evangelical minister.
1. The bells allow them not to be dumb dogs (Isaiah 56:10)
but the sound of the law
and gospel must clearly sound in their mouths
to be heard afar off.
2. These bells must be of gold
to put ministers in mind that their
doctrine be pure; not corrupt
not savouring of popish liberty
or
self-respect.
3. They must never come into the congregation without these bells;
for ministers must still be furnished with some sound matter of instruction and
edification. How is it then that many come into the congregation and never
bring bells? Many are afraid lest the sound of their bells should be heard too
much
and that it would disgrace them to be counted diligent preachers. And
many scorn others that their bells sound so often.
4. To the bells
ministers must join pomegranates: with the wholesome
word
join good works and holy life. He carries the bell
a minister whose life
is agreeable with the holy doctrine (Matthew 5:19). He that keepeth the
commandments
and teacheth others so to do
shall be great in the kingdom of
God. John Baptist had both bells (being a burning light in himself)
and
pomegranates; being a shining light unto others. And as the pomegranates
smelled sweet; so must ministers labour to leave a sweet smell behind them
everywhere. (T. Taylor
D. D.)
The church-going bells
In considering the usefulness of church bells
it may be proper to
say: First
that they render a worthy claim for their existence in promoting
the temporal welfare of communities where their voice is heard. But
secondly
the worth of a bell is perhaps still more evident when we consider its use for
religious purposes. The ways of its usefulness
when calling the people
together for worship
are easily seen.
I. It calls
attention to the claims of God for love and service. Nothing is more manifest
than that men are apt to become careless in respect to these claims.
II. It is useful in
promoting a larger attendance upon the services of the sanctuary
than would be
secured but for its influence.
III. Added to an
increase of attendants
the bell pronotes punctuality.
IV. The bell is
useful in the influence it has in preparing the mind of those who obey its call
for worship.
V. The bell is
useful because of the sacred associations connected with its sound
and the
hallowed memories its notes inspire. (G. L. Foster.)
The dumb bell
Mr. Gatty
in his book on “Bells
” gives the following anecdote
on the credit of Cardinal Baronius: “When Charles II.
king of France
A.D.
615
was at Sens
in Burgundy
he heard a bell in the church of St. Stephen
the sound of which pleased him so much that he ordered it to be transported to
Paris. The Bishop of Sens
however
was greatly displeased at this
and the
bell so sympathized with him that it turned dumb on the road and lost all its
sound. When the king heard of this he commanded that the bell should be carried
back to its old quarters
when
strange to relate
as it approached the town
it recovered its original tone
and began to ring so as to be heard at Sens
whilst yet about four leagues distant from it.” The true preacher grows silent
if forced to any other service than his Lord’s. If he attempts to speak on any
other topic than that which concerns his Lord and the gospel
he misses his
former force; he is not at home
he is glad to end his speech and sit down. Our
bell is dumb if it does not ring out for Jesus. The world would soon dismiss us
if it had hired us to be its orator
for our heart is elsewhere
and only upon
the one dear
familiar theme can be eloquent. (C. H. Spurgeon.)
Holiness to the Lord.
Holiness to the Lord
This plate of pure gold was fastened by blue lace to the mitre
or
turban
or tiara
or linen
which was upon the head of the high priest. He put
it on with the robe of the ephod
the robe under the breastplate and the
ephod--the robe of the ephod
which had
round the bottom
a bell and a
pomegranate alternately--fruitfulness and music--showing the fruitfulness of
the priesthood and the music of the priesthood before God
without which
emblems the high priest might never enter into the holy of holies
lest he die.
To teach man that no creature can ever stand before God but through priesthood
lest he die. Were we to stand before God but in the fruitfulness and music of
the priesthood of Jesus Christ
we should die. The plate of pure gold upon his forehead
he went in before God to present the inscription graven there like the
engraving of a signet
“Holiness to the Lord
” to take away the iniquity of the
holy things of Israel
and to make those holy things
purged from their
iniquity
acceptable to God. Consider the subject of holiness.
I. The word is
used in three senses in the Bible.
1. Sometimes the word “holy” means that which is set apart
consecrated. In that sense the vessels of the Temple were holy.
2. Sometimes the word signifies the indwelling of the Spirit
with
His gradually sanctifying processes. In this sense the church is holy.
3. There is a still higher sense in which man is perfectly holy.
Christ perfects them that are sanctified.
II. The true
definition of holiness is the likeness of God. But we cannot conceive of the
likeness of God but through a medium
and that medium must be the Lord Jesus
Christ. Whatever traits we find characterizing the life of Jesus
these make up
holiness.
1. The life of Christ was a separate life.
2. He always carried about an inner sanctuary in His own soul.
3. The life of Christ had a subdued tone.
4. It was a life consecrated to an object.
5. It was a life of praise.
III. Look upon
holiness as an end to be obtained. Do not seek holiness as a means to happiness
but happiness as a means to holiness. Be more careful about the holiness of
little things than of great things. (J. Vaughan
M. A.)
Christ our High Priest
bearing the iniquity of our holy things
The first thing that strikes us here is
that it is the head of
the high priest that is thus adorned
the most honourable member of the body
the seat of the indwelling soul. Then
again
it is the forehead that is
selected
which is the comeliness and glory of the head--the place on which the
eye of the observer rests
and on which the eye of God would rest when meeting
with the priest or the worshipper. On the forehead of the high priest
on “the
forefront of his mitre
” was the ornament to be fastened. It consisted of a
plate of pure gold
the purest and costliest of metals
to signify the purity
that God demanded. On it there was to be engraved
like the engravings of a
signet
distinct and deep
“Holiness to the Lord
”--still farther foreshadowing
the awful holiness of God
and the no loss awful holiness which He required in
the sin-bearer. Forming thus the most prominent part of his dress
and placed
upon his forehead
it would be that on which the eye of God might be said first
to rest
whether at the-brazen altar
or the altar of incense
or the mercy-seat
in all parts of his holy service. When standing before God
it was this
peculiar adorning that presented itself
with its inscription
“Holiness to the
Lord.” Thus
then
there was proclaimed to Israel a free forgiveness for the
iniquities of their holy things. It was forgiveness through the holiness of
another
as if God would teach them that while He required holiness in him who
was to bear any sin
yet especial holiness was required when bearing the sins
of our holy things. And then there was not merely the bare forgiveness
but
there was the acceptance thus provided
both for themselves and their services
before the Lord. All this was to Israel the shadow of “good things to come.”
The law
indeed
made nothing perfect
but it was the bringing in of the better
hope
by which we draw nigh to God (Hebrews 7:19). This better hope has now
been brought in. What was thus foreshadowed afar off by Aaron
as Israel’s high
priest
has been fulfilled to us in Jesus of Nazareth
God’s own anointed
Priest.
I. We learn how
complete is the provision made by God for a sinner’s acceptance. This provision
is entirely in Him who is our great High Priest. It is not in ourselves at all
but in Him alone. “It pleased the Father that in Him should all fulness dwell.”
He is the Father’s infinite treasure-house of all blessing
secured for
and
set open to sinners. Nothing that a guilty soul can require
is awanting in
Him. Out of Him
there is nothing; in Him
there is everything. “He
of God
is
made unto us wisdom
and righteousness
and sanctification
and redemption.” In
our text
however
the allusion is not to His fulness in general
but to His
priesthood alone
as making provision for a sinner’s pardon and acceptance: and
this in reference to the sins of our holy things--the sins committed in our
more direct transactions with God. For every sin
and for every kind of sin
there is provision in Him on whom our sins were laid. For all these there is a
special way of pardon ordained by God
and certain sins are minutely specified
in order to show us that no case has been overlooked or left without a special
remedy.
II. Let us learn
how perpetual and unchangeable this provision is. It is written here
concerning
the high priest on earth
“It shall be always upon his forehead
that they may
be accepted before the Lord.” In this we have a vivid type of Him
who is “the
same yesterday
to-day
and for ever”; who hath “an unchangeable priesthood”;
who “ever liveth to make intercession for us.” He who bears the iniquity of our
holy things
is one who changes not; who is ever the same holy High Priest
and
ever glorious in the Father’s eyes. We vary
but He varies not. Our feelings
change
His alter not. Our soul fluctuates
ever rising and falling
ever
ebbing and flowing
but He remaineth steadfast and true. We grow cold and
faithless
He abideth faithful
He cannot deny Himself. His is a priesthood
which endureth for ever
which never loses aught of its efficacy and value.
III. Learn how
glorious and certain is this provision. It depends upon the holiness of the
high priest. Not upon his grace
or mercy
or compassion
but upon his
holiness. It is because there is such holiness in him to meet and satisfy the
holiness of God that our forgiveness is so secure
and the way of our obtaining
it so glorious. What an ample pardon
what a secure acceptance
must that be
which is secured to us by the holiness of our great High Priest! for His
holiness cannot change
neither can it pass away. His mercy might be worn out
by our sins
and He might forget to be gracious
but He cannot cease to be
holy.
IV. Learn how
accessible and free is this provision. It is set open to all. Its benefits are
wide and unrestricted “Look unto Me and be ye saved
all the ends of the
earth.” (H. Bonar
D. D.)
The mitre
1. Made of blue silk and fine linen (Exodus 28:39)
like (as it seems) to an
half-coronet.
2. Beautified with a golden plate
on which was written “Holiness to
the Lord.”
3. The use. Aaron must ever have it on his forehead while he bears
the iniquity of their offerings
to make the people acceptable before the Lord
(Exodus 28:38).
I. The mitre and
crown on the priest’s head signified--
1. The Deity of Christ our head
which as a crown or circle wants
beginning and end.
2. The kingly office of Christ
with all that honour and crown of
glory set on the head of our Redeemer
to whom all power is given in heaven and
in earth.
II. The golden
plate in which was written “Holiness to the Lord
” did not only distinguish it
from the mitres of the ordinary priests
which wanted such a plate: but specially
typified Jesus Christ our head
in whom was most conspicuous (as in a man’s
forehead)
a most Divine and perfect holiness purer than the gold of that
plate.
III. The use was
significant
that as the high priest
having on this plate
with this inscription
got the iniquities of the people pardoned
which he bare before the Lord: So
our High Priest
Jesus Christ
presenting before His Father
His most absolute
holiness
gets a pardon for all our sins
which He bears upon Himself. And as
their sins were pardoned in respect of the high priest
who represented Christ:
So both theirs and ours are indeed and in truth pardoned
for the true and
eternal High Priest
who is Christ Himself. (T. Taylor
D. D.)
Holiness to the Lord
Holiness to the Lord! Where is that inscription to be stamped now?
The Jewish Tabernacle has expanded into that world-wide brotherhood
where
whosoever doeth righteousness is accepted. Morning has risen into day. The
ministry of Aaron is ended. All the outward glory and beauty of that Hebrew
worship which the Lord commanded Moses has vanished into the eternal splendour
of the gospel
and been fulfilled in Christ. What teaching has it left? What
other than this?--that we are to engrave our “Holiness to the Lord”
first on the heart
and then on all that the heart goes out into
through the
brain and the hand; on the plates of gold our age of enterprise is drawing up
from mines and beating into currency; on bales of merchandise and books of
account; on the tools and bench of every handicraft; on your weights and
measures; on pen and plough and pulpit; on the door-posts of your houses
and
the utensils of your tables
and the walls of your chambers; on cradle and
playthings and schoolbooks; on the locomotives of enterprise
and the bells of
the horses
and the ships of navigation; on music-halls and libraries; on
galleries of art
and the lyceum desk; on all of man’s inventing and building
all of his using and enjoying
for all these are trusts in a stewardship
for
which the Lord of the servants reckoneth. (Bp. F. D. Huntington.)
Material and shape of mitre
Elsewhere this ornament is called “nezer
” from a verb
signifying to separate; and hence denoting a crown as a mark of separation or
distinction. The same word is applied to the diadem of kings. Indeed
such
turbans of fine linen
with an encircling or front ornament of gold or precious
stones
seem to have been the usual diadems of ancient kings. Justin says that
Alexander the Great took his diadem from his head to bind up the wounds of Lysimachus.
This shows clearly that it was of linen. Probably
it had some distinguishing
ornament like that of the high priest here.
1. Jahn says curiously enough that
in the time of Josephus
the
shape of the mitre had become somewhat altered. It was circular
was covered
with a piece of fine linen
and sat so closely on the upper part of the head
that it would not fail off when the body was bent down: apparently it did not
cover the whole of the head. It may be that there is mystical reference to the
crown of gold worn by each of those who exulted before God in the
acknowledgment that He had made them prince-priests unto Himself. Each cast his
mike-coronet down before Him
who sat upon the throne
singing--
“I
bless Thee
gracious Father
for Thy pleasant gift to me
And earnestly I ask
Thee
that it may always be In perfect consecration laid at Thy glorious feet
Touched with Thine altar-fire
and made an offering pure and sweet.”
On the cultivation of holiness
Let me say a few words concerning the cultivation of holiness.
Look upon holiness as an end to be obtained. Do not seek holiness as a means to
happiness--but happiness as a means to holiness. In heaven itself
the bliss of
that world of glory is to be most prized because the happiness of that world
will be the attainment of spotless sanctity. Be sure you take your
forgiveness--accept the peace which God freely offers--believe in the love of
God; receive gladly and gratefully every token of that love; if it be only for
this
that it is the means to holiness; it will make you holy. And you may
argue it with God so; “Lord
give me happiness that I may be holy
for I find
that without happiness I cannot glorify Thee by holiness
make me happy that I
may be holy.” Another suggestion which I would make to you in the cultivation
of holiness
is to be more careful about the holiness of little things than of
great things. It is so easy to go to church
and have a very devout manner
and
even at the time to feel devoutly
and then to go away into life
and to have so
very little holiness; rather
such unholiness
in the common affairs of our
common life. Now that which characterizes the dispensation on which we are
entered
and will characterize it infinitely presently
is this--that there
shall be holiness to the Lord
not in the sanctuary
but in the common-places
of every-day life
out of doors and in doors; out of doors on that most
familiar thing in the East
“the bells on horses”--the very harness of the
horses is to be holiness; and in doors (the same passage in the last chapter of
Zechariah)
in doors
upon the most ordinary vessels that are used for domestic
uses
the commonest thing that is in the house is to be “Holiness to the
Lord!”--the very culinary vessels are to be “Holiness to the Lord.” (J.
Vaughan
M. A.)
The mitre
The white linen is the emblem of purity; the head is the seat of
thought and of intellect. Christ had a pure mind; all His thoughts were holy
thoughts. And because He is so holy
He can bear His people’s sins (Isaiah 53:4). He who is our Great High
Priest before God is pure without a stain. God sees Him as such
and He stands
for us who are His people
and we are accepted in Him. His holiness is ours by
imputation. Standing in Him we are
in the sight of God
holy as Christ is
holy
and pure as Christ is pure. (G. Rodgers.)
Holiness to the Lord in common things
In an old book I was reading the other day the writer laughed at
some commoner who had just been made a peer
because he had his coat of arms
burned and painted even upon his shovels and wheelbarrows. Now
in my
reckoning
that was a very fine action and full of significance. If a man is a
true man he is a man of God
a prince of God; and he ought to put the stamp of
his nobility on the commonest things with which he has to do. (Christian
Journal.)
Holiness unto the Lord
Write on our garnered treasures
Write on our choicest pleasures
Upon things new and old
The precious stone and gold--Wife
husband
children
friends--On all that goodness lends; Go write on your good name--Upon your
cherished fame--On every pleasant thing--On stores that Heaven doth fling Into
your basket--write! Upon the smile of God
Upon His scourging rod--Write on
your inmost heart
Write upon every part--To Him who claims the whole
Time
talent
body
soul--holiness unto the lord!
That Aaron may bear the
iniquity of the holy things.
The iniquity of our holy things
I. A sad subject
“The iniquity of the holy things which the children of Israel shall hallow.”
1. They were “holy things.” Despite the iniquity
their offerings
were hallowed and holy. This is a precious saving clause. Our prayers
our
praises
our service of God
these are holy things
albeit that iniquity
attaches to them. They are holy as to God’s ordinance
for He has ordained them
for His glory. “Whoso offereth praise glorifieth Me.” When we do what God bids
us
the act is holy
because done in obedience to the Divine ordinance. Such
deeds are holy as to the Divine design: for the sacrifices which the Israelites
brought were meant to set forth Christ and His glorious work
and therefore
they were holy. The great Father teaches us much precious truth by every
institution of the Tabernacle and the Temple
and the gospel Church
and
therefore obedience to each ordinance is holy. These deeds were often holy in
the intent of the worshipper.
2. But although “holy things
” there was iniquity upon all of them;
and did we ever do anything yet that had not some spot of iniquity upon it? Is not
our repentance
after all
but poor stuff compared with what it ought to be? Is
not unbelief mixed with our faith? Hath not our love a measure of lukewarmness
in it? No act of consecration
no act of self-sacrifice
no rapture of
fellowship
no height of spirituality has been without its imperfection.
3. Furthermore
some of these sins are apparent: indeed
many of them
are painfully before our own eyes. If the Lord sees iniquity in our holy
things
what iniquities there must be in our unholy things! I have to complain
that wandering thoughts will intrude in my prayers
my study of the Word
my
sacred song
my choice meditation; indeed
even in ministering the Word among
you
I find my mind roaming. I have to complain also--and I fear many here
would have to complain even more than I do--of want of faith in prayer.
4. These are only a few of the iniquities of our holy things which we
can see; but beside these there are many imperfections of our service which we
do not notice because we are not spiritual enough to discern them; but God sees
them. Bring me that microscope! I have just now put the wing of a butterfly
under it. That is God’s work
and
as I enlarge it
I discover no imperfection
but more and more of marvellous beauty. That butterfly’s wing under the
microscope becomes most wonderful
and I worship God as I gaze upon His
handiwork. Take the butterfly away now and put your needle in its place. What?
Why this is a rough bar of iron which has never been smoothed or polished. This
is wretched workmanship. It does not seem fitted for delicate work. Such is
man’s manufacture
the best of it. When God puts your prayers and my sermons
under His microscopic eye
they are not at all what we thought they were
but
quite the reverse. This ought to humble us as we come before the presence of
the All-seeing One.
5. These imperfections in our holy things are so grievous that they
would prevent any one of our works
or offerings
or prayers being accepted
before the thrice-holy God.
II. A glad subject.
What was done in type has also been done in reality.
1. Consider
then
that God provided the high priest. It was ordained
that he should be a man perfect in his person. In our Lord Jesus there is no
defect open or secret. He is perfect
and so He can be high priest unto God.
The man had to be chosen of God. Aaron was so. Christ is ordained of God
and
by Divine authority He stands as high priest for us. This man had to be
anointed for his work. Aaron was anointed with oil; but our Lord was anointed
with the Holy Spirit.
2. This high priest was altogether given up to his people. He has a
heart; his people’s names are on the breast-plate which covers it. He has
shoulders: his people’s names are written on his Shoulder-pieces
and thus he
lends them his power. Thus Christ has given up His thought
His judgment
His
mind
His every faculty to His people. He is all ours. The high priest reserved
nothing of himself; he gave all of himself to all his people.
3. The high priest bore “the iniquity of the holy things.” All the
iniquity of our holy things our Lord Jesus has borne
and it is no longer
imputed unto us. As He stood before God
though He bore the iniquity of the
people
yet He exhibited to God no iniquity
but on His forehead was written
“Holiness to Jehovah.” Notice that He bore before God a holiness most precious;
in token whereof
in type
the engraving was inscribed upon a plate of pure
gold. The righteousness of Christ is more precious to God than all the mines of
gold in the whole world. There was no iniquity in His holy things; His holiness
was conspicuous and undeniable
it shone on the forefront of His mitre. That
holiness of His was permanent. One thing more I want you to notice
and that
is
that he always wore it
“And it shall always be upon his forehead.” Jesus
is always “Holiness to God” on our behalf. Our holy work is now viewed with
Divine favour. Will you not offer more and more of these holy things
since
they are in very deed accepted in Christ? Now I have taught you the main
doctrine of the type
I desire to bring forth one or two lessons.
1. The first is
see here a lesson of humility. Our good works
if we
lay them up in store
and value them as jewels
will
like the manna in the
wilderness
very soon breed worms and stink. There is enough rottenness in our
best performances to make them offensive to an enlightened conscience. Oh
that
this fact
that even our holy things are tainted
may he the death-warrant of
our pride!
2. In the next place
learn the awful hazard of going unto God
without our High Priest.
3. Learn how you must be dressed as a royal priesthood unto the Lord.
4. Lastly
let sinners gain a store of comfort here. If God’s own
people have iniquity in their holy things
and yet they have Christ to bear it
for them
how patient must He be who is our High Priest. (C. H. Spurgeon.)
The coat of fine linen.
The embroidered coat
The portion of the high priest’s dress called the coat was
more properly a tunic. It was the innermost garment worn by the high priest
being placed first upon him after he was washed (Leviticus 8:7). It seems to be derived
from a verb meaning “to cover
or hide.” It seems to have been interwoven
like
net or chequer work
so as to present what in modern days we should call a
“damask” appearance
combining weaving with a species of embroidery. The blue
robe
and gorgeous ephod with its cluster of brilliant precious stones on the
shoulders and breastplate
would entirely conceal from the eye of an observer
this fine linen coat. Beneath
therefore
the splendid dress of the high priest
there was a more humble attire of pure white
though it was still a “garment
for glory and beauty.” The outer garments were distinctly of a
representative character; that is
they bore the names of Israel before the
Lord. But in this under tunic there was no apparent connection with that
people. It was rather the personal clothing of the high priest
manifesting
him
beneath all his official glory
as one who could minister before the Lord
in a perfect righteousness of his own. A glory and beauty no less costly and
precious than was displayed by the other garments
though to the eye of sense
not so striking in appearance. In fact
the high priest could not have worn his
magnificent apparel Unless he could previously exhibit a spotless purity
diversified in every possible way like the embroidered fine linen coat. The
Lord Jesus
in the days of His flesh
passed through an ordeal of temptation
and suffering
throughout which He evinced His complete fitness to be the Great
High Priest in resurrection
showing forth a righteousness and holiness
as
well as grace
sympathy
and tenderness which proved Him perfectly suited for
this high dignity and responsibility. (H. W. Soltau.)
The embroidered coat
This garment was most proper to our High Priest of the New
Testament
Jesus Christ
who is by it described (Revelation 1:13)
“clothed in a garment
down to the feet.” Noting--
1. The excellency of His person
who is “Prince of Peace” (Isaiah 9:6)
for such long white garments
ever betoken peace
both within the church and without.
2. That He excelled in wisdom and counsel
being the Great Counsellor
and the “Spirit of counsel and understanding resting in His breast” (Isaiah 11:2)
for to such also the
garments belonged (Daniel 5:7; Daniel 5:16).
3. The lovely and beautiful connection and conjunction of His
prophetical
priestly
and princely offices; sincerely and perfectly fulfilling
them and appearing before God in them as in a most costly embroidered garment
consisting of many pieces and many colours fitly couched and laid together. And
this garment He wore
not only on earth (as the priests did)
but now after His
ascension
He continues to perform the office of the High Priest for His
Church
in the same embroidered garment
presenting before God the merit of His
only sacrifice and making intercession to the Father for it. (T. Taylor
D.
D.)
The girdle.
The girdle
This was worn by the Hebrews as an ornament and as a strengthener.
It was put on Aaron
but our Jesus has in Himself everything that was
symbolized by this
and everything else that was put on Aaron. I like to look
at the girdle as the symbol of service
and at Jesus Christ as our girded High
Priest
ever ready to go to God on His people’s errands. Jesus is ever ready
for any service His people may need. He will present their prayers to God and
obtain answers for His beloved disciples
or He will stoop to wash their feet.
(G. Rodgers.)
The girdle
This girdle was made of the same materials as the vail; but the
order of their arrangement was that of the innermost curtains of the
Tabernacle
viz.
“fine linen
blue
purple
scarlet.” The fine linen
type of
righteousness
comes first
answering to that beautiful passage in Isaiah 11:5. Righteousness and
faithfulness which the Lord Jesus has made perfectly manifest and proved to the
utmost in His death upon the Cross. The object of the girdle was to strengthen
the loins for service. And the high priest
beneath garments of majesty
glory
brilliancy
and power
still preserved his place as the girded righteous
servant of the Lord. So the Lord Jesus upon the throne of glory
having all
power in heaven and in earth
and with the name above every name
yet delights to
maintain His place as God’s servant
fulfilling the Father’s counsels and
accomplishing His will in the salvation and ultimate perfection of those that
are His. We have in John 13:1-38 a striking illustration of
our blessed Lord’s holy service; deeply instructive to us in two ways: first
as teaching us what His present occupations are in our behalf
and next
as
giving us an example which we have to follow if we would taste of His happiness
and joy. One way in which we may wash one another’s feet is by prayer and
intercession for one another; and another mode is by seeking to deliver any of
the Lord’s people that may be ensnared
from the entanglements into which they
have fallen. (H. W. Soltau.)
The girdle
The sixth garment is the girdle of needlework (verse 39).
Of divers matter
linen
blue silk
purple and scarlet
and of divers colours (Exodus 39:29). The use of it was to
fasten the priest’s garment unto him
that they may not hang loose upon him in
his ministration; and specially points out unto us our High Priest
Jesus
Christ
described after His ascension (Revelation 1:13)
“And girt about the
paps with a golden girdle.” Noting in Christ four things.
1. The truth and constancy in accomplishing all the gracious promises
of the gospel
seeing our High Priest is girt about with a girdle of verity.
2. His justice
integrity
pure and uncorrupt judgment
as gold (Isaiah 11:5)
“Righteousness shall be the
girdle of His loins and faithfulness the girdle of His reins.”
3. His readiness to do the office of a Mediator.
4. His mindfulness and care in performing His office. For as not
girding is a sign of carelessness and negligence
so girding of care and
industry. So our Lord and High Priest never carelessly cast off any poor and
penitent sinner; but in the days of His flesh minded their misery; and now in
heaven keeps on His girdle
casts not off the care of His Church
but
perpetually accomplisheth whatsoever is needful for her salvation. (T.
Taylor
D. D.)
──《The Biblical Illustrator》