THE GARMENTS FOR GLORY AND BEAUTY

THE GARMENTS FOR GLORY AND BEAUTY The dress of the high priest consisted of eight articles—the breeches, the coat, the girdle, the bonnet, the blue robe, the ephod, the breast-plate, and the mitre (Exodus 28). With the exception of the breeches, all the other garments were in whole or in part visible to the eye of the onlooker. Thus, although the blue robe was worn over the coat and the girdle, the sleeves of the coat with part of its skirt and the ends of the girdle were seen by the observer; and although the ephod was worn over the blue robe, the greater part of the robe, with its splendid fringe of golden bells and pomegranates, was exposed to view; and although the breastplate was worn over the ephod, the greater part of the ephod, with its shoulder-pieces and onyx stones, was conspicuous; while the breastplate and the mitre without any covering were seen in their entirety by the admiring spectator. The priestly robes were far more splendid than some people are apt to suppose. Their great costliness and exceeding loveliness is indicated in the Scripture account of them: “They were,” we are told, “for glory and for beauty.” Yet in these respects we have no doubt they may have been surpassed and outshone by the costume of some heathen priests and eastern potentates. What distinguishes and differentiates the robes of the Jewish high priest from the most gorgeous attire ever worn by earthly grandees, is their spiritual significance. No words of ours could give such emphasis to this truth as the word that appears shining on the mitre, “Holy to the Lord,” and which crowning ornament of the priestly dress with its beautiful inscription, gives its character to all the other articles of attire, so that they are appropriately called “holy garments.” Two things about the spiritual significance of these robes we wish you to bear in mind while we speak of the vestments in detail: (1) the high priest arrayed in the garments for glory and for beauty is the grandest of all the types of Jesus, our great high priest; and (2) the garments, in one word, so that you may not forget but remember it as we proceed, symbolize the livery we must wear if we would walk in the light of God’s countenance on earth, and dwell hereafter and for ever in heaven His dwelling-place.

High Priest. The above from former editions. The embroidery work supposed to be executed by needlework. See illustration (p. 94) of the High Priest to illustrate the text, “Thou shalt weave the coat in chequer work,” Exodus 28:1-43 (RV) The whole of the twenty-eighth chapter of Exodus, containing no fewer than forty-three verses, is taken up with the divine directions given to Moses for the making of the priests’ robes, and no fewer than thirty-one verses of the thirty-ninth chapter are occupied with an account of the making of them, showing, without doubt, of what great importance He, whose servants the priests were, regarded the garments “for glory and for beauty” with which they were to be attired. The white robes, consisting of the breeches, the coat, the girdle, and the bonnet (Exodus 39:27-29), were worn by all the priests; in addition, the high priest wore over them the brighter and colored vestments peculiar to his office. The breeches, a kind of short drawers made of fine twined linen, reached from “the loins even to the thighs.” The purpose they served is referred to in the text (Exodus 28:42). There can be no doubt that like the other articles of white attire, they were emblematic of sanctity (Revelation 19:8), and, in their case more especially, of chastity, and should ever have been reminding their wearers that they could not discharge their sacred duties, so as to please God, unless all impure thoughts were banished from the mind and all carnal desires from the heart. Had the sons of Eli given due heed to the warning voice of this covering, they had not been the means, by committing the sin of fornication, of breaking the neck of their aged father, and of bringing upon themselves a dishonored and untimely death (1 Samuel 3:12-14; 1 Samuel 4:11-18). May we ourselves be ever mindful of the warning, and ever ready to give due heed to all incentives to holiness.

Priest. From our life-size model. To illustrate the text, Exodus 28:39, “ And thou shalt weave the coat in chequer work” (RV). The coat, made of fine linen (Heb. “sesh”), so very fine as to somewhat resemble silk, was a gown with sleeves, reaching from the neck to the feet, and was the work of the weaver; not the mere cloth, but the robe itself being woven in the loom (Exodus 39:27). The Egyptians, with whose arts the Hebrews were well acquainted, knew and practiced the weaving of whole garments. The coat was a seamless garment, like that worn by our Savior on the night of His crucifixion, “Woven from the top throughout” (John 19:23). In the Authorized Version it is spoken of as being broidered. The text in Hebrew, however, does not indicate to embroider, but to weave in squares. The Revised Version gives, perhaps, the best rendering of the original, “to weave in chequer work” (Exodus 28:39); see illustration, p. 90. The dress being entirely white, was a meet symbol of the entire and spotless purity of our great high priest, and might well have reminded those who typified Him of the sacred nature of their calling, and of the necessity of their hearts being pure, as well as their coats white, if they would please and honor Him whom they served.

Some are of opinion that the coat and girdle for Aaron’s sons, being spoken of separately (Exodus 28:40), were not of the same design as those of the high priest (v. 39), but plainer, and without any ornamental work of any kind; but seeing it is stated that they, as well as those for the high priest, were for glory and for beauty (v. 40), and are sometimes spoken of together, “And they made coats of fine linen for Aaron and his sons, and goodly bonnets of fine linen” (Exodus 39:27-28), we are of opinion that they were identical. The girdle, we are told in the Authorized Version, was made of needlework (Exodus 28:39), and in Exodus 39:29, it is called “a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework.”

These texts would lead us to understand that at least the ornamental work of this article of attire was executed with the needle, but this by no means is the case, for “needlework” does not appear in the original. The rendering of Exodus 28:39, in the Revised Version, is, “thou shalt make a girdle, the work of the embroiderer;’’ and so with respect to Exodus 39:29. In the Variorum Bible we have perhaps a still better rendering: “the work of the variegator.” Such work may be executed either by the needle or the loom. The girdle, like the rest of the sacred garments, was undoubtedly the work of the weaver. According to Josephus (Antiquities 3.7,2), the girdle, worn by the priests of his day, was four fingers broad, and wound several times round the body at the waist, where it was tied, and hung down to the ankles when the wearer was not engaged in the more weighty duties of his office, as so worn it appeared to most advantage; but when employed in the more laborious services of his calling, such as the offering of sacrifices, he threw it over his left shoulder, so that he might not be impeded by it in the execution of his sacred work. The girdle, an article of eastern dress, bound the loose garments to the body, and seems to have held up the skirt when the wearer was engaged in walking and running, or other exercise, that it might not be in his way, and hence the phrase “to gird the loins.” From this circumstance, it became an emblem of readiness for work or duty, and faithfulness in its execution. The girdle was well calculated to impress the priests with a sense of the necessity of their ever being in a state of readiness to perform the rites of their sacred calling, and to remove all such obstacles out of the way as might in the least hinder them in their ministrations. The aim of every Christian worker should be to be thus girded, and if he is, his girdle will be transcendently beautiful, even lovely beyond compare, like that of our great high priest, “Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins” (Isaiah 11:5). The bonnet.—The bonnets of the common priests must have had a fine and attractive appearance, being called “goodly bonnets” (Exodus 39:28). In the Revised Version they are called headtires. Josephus describes the bonnets worn by the priests of his day, and probably those of Aaron’s sons were similar, or at least somewhat resembled them. “Bands,” he says, “or swaths of linen, wound round several times and sewed together, and shaped so as to fit close to the head, that they might not easily fall off.” In shape they resembled a crown. The head as well as the rest of the body of the priest being clothed in white, may have been intended to teach him that in exercising his office, he should have aimed at the entire consecration of his body, as well as all the faculties of his mind, of which the head is the temple. The white bonnet should ever have been reminding him that it was necessary to the due execution of the duties of his office, that he exercise the mind with holy thoughts, and thus effectually guard it against the entrance of evil thoughts. May it be ours so to exercise our minds. The breeches, coat, girdle, and bonnet formed the official costume of the ordinary priests, and had a comely and lovely appearance, the coat being beautifully woven in chequer work, and the girdle shining resplendently with bright colors, the goodly bonnet crowning the whole. The white robes, as well as the more gorgeously colored ones of the high priest, were “for glory and for beauty” (Exodus 28:40). He whom the white-robed priests typified, was holy, harmless, undefiled, and separate from sinners. He offered Himself without spot to God. Those whom He has made a kingdom of priests are said to be arrayed in fine linen, clean and white, which is the righteousness of saints (Revelation 19:8). John, in his vision of heaven, saw a great multitude which no man could number, “clothed with white robes, and palms in their hands” (Revelation 7:9). From these and other allusions in the book of Revelation to saints being clothed in white raiment, and also to numerous other passages of Scripture, in which white is employed as an emblem of purity, it is apparent that the white robes of the priests were emblematic of sanctity. Their name, “holy garments” (Leviticus 16:4), seems to confirm this view. They should ever have been reminding their wearers of that inward holiness, without which they could not serve God acceptably.

High Priest. - From our life-size model of the High Priest. To illustrate the text, Exodus 28:1-43, “Thou shalt weave the coat in chequer work” (Rv) The days of symbolism having passed away, gospel ministers are not required to array themselves in white robes. It is a matter of no moment whatever, whether, when they enter the pulpit, they appear in a white gown, or a blue gown, or a red gown, or a black gown, or no gown at all. If, however, they and those to whom they minister, would serve and worship God so as to please and honor Him, they must be possessed of that heart purity of which these robes were expressive: “Who shall ascend into the hill of the Lord? Or who shall stand in His holy place? He that hath clean hands, and a pure heart” (Psalms 24:3-4). The colored garments worn by the high priest over the white robes consisted of the blue robe, the ephod, the girdle of the ephod, the breastplate, and the mitre (see priest, p. 96). The blue robe, reaching from the neck to a little below the knees, was one entire piece of woven work (Exodus 39:22), “all of blue” (v. 22), both warp and weft consisting of fine blue dyed linen yarn. As it had not sleeves, there were arm slits at the sides. And in the midst at the top of the dress, was an aperture, large enough for the passage of the head. Around the inner rim of this hole was an ornamental border of woven work, “as it were the hole of a habergeon” (“coat of mail,” RV), “that it be not rent” (Exodus 28:32).

Gold bells and pomegranates.—Along the hem of the skirt was a very rich and splendid ornamental fringe, of golden bells, and tassels in the form of pomegranates, made of blue, and of purple, and of scarlet yarn (Exodus 28:33-35), a golden bell and a pomegranate alternating (v. 34). There was thus a bell between every two pomegranates, and a pomegranate between every two bells. THE SOUNDING OF THE BELLS When the high priest moved, the bells made a tinkling sound, and this was intended—”his sound shall be heard when he goeth into the holy place before the Lord, and when he cometh out that he die not.” The significance of this sound being heard is not clearly indicated. Some are of opinion that it was to indicate to worshippers without, the exact time when the high priest was engaged in offering up incense, and presenting prayer to God, so that they might mingle their prayers with his. Such a sound, however, as the bells were capable of making could not be heard by the people. Besides, it was not while he was standing and engaged at the golden altar that the bells sounded: It was while he was walking (Exodus 28:35).

Rhind (The High Priest of Israel, p. ii) is of opinion that the sound of the bells symbolized praise. He says:—”It was impossible for the high priest to minister before the Lord in the holy place without praise. It is said in Psalms 50:23, ‘Whoso offereth praise glorifieth Me,’ and this, he says, explains the difficulty of the passage in Exodus 28:35, ‘that he die not.’ When Aaron stood at the golden altar, and sweet fragrance of incense went up before the Lord, and his hands were lifted up on high, the golden bells sent forth their sweet melody (?) and praise went up to God for the privilege of prayer and intercession.” All this is very beautifully put and sounds well, but Mr. Rhind seems to forget that it was not when the high priest was standing officiating at the golden altar, but “as he went” (Sir 14:10-11), or as he was walking into and from the holy place (Exodus 28:35) that the bells were sounding. Not much further light is to be got from the passage in Ecclesiasticus, “He compassed him about with many bells of gold all round about, that as he went (not stood) there might be a sound and a noise made that he might be heard in the temple for a memorial to the children of his people.” “Be heard,” certainly not by the people without, who were at too great a distance to hear the sound of the bells, but by God. Of course, it was as representing the Israelites that the high priest ministered in the temple. Our opinion is that the sound of the bells was intended to intimate to Israel’s God the high priest’s entrance into and his withdrawal from, the sanctuary, as it would have been deemed irreverent in him to approach or depart from the sacred precincts, God’s dwelling-place, without thus giving notice. Besides, the sound indicated that he was attired in the robes of his office, and thus duly qualified for performing his sacred calling in the holy place. THE SYMBOLISM OF THE BLUE ROBE The gown was all white, the covering robe all blue. The white gown was an emblem of heart purity or negative holiness, as distinguished from the exercise of holiness, and the fruit it yields. The blue robe was an emblem of active holiness, as exhibited in the fruits of righteousness and the gifts and graces which should adorn the child of God. The pomegranates around the hem of the skirt favor this view. Along with the celestial blue of the robe, they seemed quietly and winsomely inviting their wearers, and us through them, to abound in the fruits of righteousness. The high priest was reminded by the blue robe that, not only heart purity, but active virtue was looked for in a high degree in him, and that he should constantly have been aiming and striving after heavenly attainments.

Jesus our great high priest, was not only spotlessly pure, but His whole life was adorned, as that of no mere man’s ever was, by good words and good deeds. That the beautiful heavenly blue of the robe was emblematic of active holiness is no mere fancy or conceit of ours. It is God Himself who tells us what the blue was intended so impressively to symbolize and teach: “And the Lord spake unto Moses, saying, Speak unto the children of Israel, and bid them, that they make them fringes on the borders of their garments, through their generations, and that they put upon the fringe of each border a cord of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord and do them” (Numbers 15:37-40, RV). If a mere blue cord or ribbon had this significance, how much more an entire blue robe.

We ourselves might not be the worse of ever remembering what the white and the blue so impressively taught. When we gaze up at the stainless white clouds floating serenely in the air above us, may we ever hear the voice of God saying through them to us, “Be ye holy, for I am holy,” and when we look beyond to the robe that covers them, the vast blue dome of the heavens, may we ever hear the voice of God through the blue, saying unto us, “Remember all the commandments of the Lord, and do them.” ON THE RIGHT SHOULDER ONYX STONE. The Names of Jacob’s Six Eldest Sons, “According to Their Birth.”

ON THE LEFT SHOULDER ONYX STONE. The Names of Jacob’s Six Youngest Sons, “According to Their Birth.”

The ephod and its girdle,—The ephod, reaching from the shoulders to a little above the knees, consisted of two equal parts: one for the front and one for the back, and these two were united at the shoulders by Shoulder-pieces, whose ends were joined to the corresponding ends of the ephod (Exodus 39:4, RV). The material they were made of is not mentioned, and we take it for granted that it was the same rich cloth as that of the ephod itself. The material of the ephod, a very rich and splendid vestment, was made of gold; and of blue, purple, and scarlet yarn, and fine twined undyed linen (Exodus 39:2). “They,” we are told, “beat the gold into thin plates, and cut it into wires, to work in the dyed and undyed linen.” The work of the weaver. —The ephod was woven in the loom by “the cunning workmen,” that is by the skillful artificers. The ornamentation probably consisted of figures of flowers, and other lovely devices. THE TWO ONYX STONES

Two large and magnificent onyx stones, “set” (or enclosed, RV) in ouches or sockets, of gold, were placed on the shoulder-pieces. How the stones, by their ouches, were fixed to the shoulder-pieces, to which they must have been very firmly bound, we are not told. The names of the sons of Jacob, were engraved on the stones, “with the work of an engraver, like the engravings of a signet” (Exodus 28:6-12). The six eldest sons on the stone that rested on the right shoulder, and the other six on the stone that rested on the left shoulder “according to their birth” (v. 10). (See illustration, p. 98.) The stones with the names on them, conspicuously and emphatically showed that the high priest was the representative of all the children of Israel as he ministered before the Lord in the sanctuary. “And thou,” we are told, “shalt put the stones upon the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel. And Aaron shall bear their names before the Lord for a memorial” (Exodus 28:12); so that it should ever be kept in remembrance while ministering before the Lord that He was the people’s substitute acting for and in their stead. The girdle (or band, RV) of the ephod was of the same material as that of the ephod itself (Exodus 39:5), and seems to have formed a part of either the front or back part of the ephod. The use it served was to gird or bind the ephod, both before and behind, close to the body. In the Authorized Version it is called the curious girdle of the ephod, but there seems no reason why it should be so named, seeing that the ephod itself was made of identical material and is not so designated. The original does not indicate curious, but rather skillfully formed, which agrees with the rendering of the Revised Version, “And the cunningly woven band that was upon it, to gird it withal, was of the same piece, and the like work thereof” (Exodus 39:5). The Chief Design of the Ephod appears to have been to bear up the onyx stones. The high priest, who was charged with the interests of all the tribes by having these stones, with the twelve names of the children of Israel engraved on them, upon his shoulders, very significantly, though figuratively, bore the people on his shoulders. He was constantly reminded by the precious gems, that it was his duty to care for the children of Israel and strive after their welfare. The situation of the stones may also, on account of its conspicuousness, have been meant to render the jewels easily seen by all within view of the high priest. The shoulders are distinguished by strength or bearing power, and hence they became an emblem of rule. Thus it is said of Eliakim, “And the key of the house of David will I put upon his shoulder, so he shah open, and none shall shut, and he shall shut and none shall open” (Isaiah 22:22). Of our Great high priest, charged with all the interests of His people, it was said, “The government shall be upon his shoulders” (Isaiah 9:6). True believers by faith may now behold Jesus at the right hand of the Majesty in the heavens, and discern that He cares for them, yea, they may read their very names deep graven on the palms of His hands (Isaiah 49:16). Every breath of the Holy Spirit that is breathed upon their souls is a flesh token that the great Intercessor is attending to their interests.

If you are a child of God, you may well rejoice when you ponder the precious truth that the Great high priest bears you on His shoulders and that, however many and weighty your varied interests may be, His strength can never fail, for He is an almighty friend. No load is too heavy for Him to bear. Remember, however, that if you would benefit by His mediation, you must ever keep looking to Him as your only Priest and Savior, and ever be rolling all the burden of your soul over on Him. He invites you to do so, will not be pleased with you unless you comply. “Come unto Me, all ye that labor and are heavy laden, and I will give you rest.”

There are cares, however, which gospel ministers, and other servants of the Lord, cannot get quit of by casting them on Jesus Christ. He may help them by His grace to bear them, but cannot ease them of the burden. Metaphorically they have, like the high priest of old, to bear those committed to their trust on their shoulders, otherwise they cannot be true shepherds of the flock. The life of a true and faithful pastor is no sinecure: it is not one of ease. Those who think so are not fit for the office, and if they enter on the ministry, they are sure to dishonor, and not to magnify, their calling. No occupation calls for more carefulness in counting the cost before choosing it than that of the Christian ministry. The members of a congregation may be too numerous for the minister to have every individual at all times on his mind, and in that case it is only in a very general way he can care for them, but even what that involves is a heavy load, which only those who have experienced it know. And then as individual cases arise, requiring his special attention, he cannot shrink, without disloyalty to his Lord and Master, from trying, as far as he is able, to bear the burden. Burden-bearing, however, is not without its compensation. Earth’s greatest Burden-bearer is now heaven’s greatest rejoicer. And those Gospel pastors who have borne most of the heat and burden of the ministerial day, will be among the happiest of heaven’s bright inhabitants.

What we have said about gospel ministers is also true, although it may be in a lesser degree, of Sabbath-school teachers, parents, and others who as professing Christians have the spiritual well-being of others to care for. We may go a step further and say, that no true Christian can be altogether freed from burden bearing, or can be so situated that there is no one who has not claims of some kind or another as the Master. See, then, that you bear “one another’s burdens, and so fulfill the law of Christ.”

Forget not the onyx stones, with the names of the sons of Jacob engraved on them, borne on the shoulders of the high priest, and their spiritual significance. THE BREASTPLATE was the high priest’s outermost article of attire, and worn above the ephod to which it was so closely bound that the two appeared to form but one resplendent whole. It was four square, one span (nine inches) long, and one broad (Exodus 28:15-30; Exodus 39:8-21). The cloth was double (see p. 104), either to render the breastplate sufficiently strong to bear the gems set in it, or as some suppose that it might be a bag or pouch to hold the Urim and Thummim. It was made of the same rich and bright material as the ephod, and like it was the work of the skillful weaver; shining radiantly all over with gold, blue, purple and scarlet, it formed a most beautiful and appropriate groundwork for the lovely and exceedingly precious and brilliant gems set in it. The twelve precious stones set in this beautiful breastplate were settings of stone (Exodus 28:17), “enclosed in ouches (or sockets) of gold in their settings” (Exodus 39:13, RV) “even four rows of stones” (Exodus 28:17), as follows:—

The names of the twelve sons of Jacob, and arranged according to their birth (Exodus 28:10). The names, however, on the breastplate were those of the twelve tribes, each stone bearing the name of one of the tribes, and arranged, not as in the case of the ephod according to age, but according to the order of the tribes (Exodus 39:14). The names of Levi and Joseph are not included in those of the tribes; but the names of Joseph’s two sons— Manasseh and Ephraim—are, thus making the number of the tribes twelve, the same as that of the number of the sons of Jacob. THE BREASTPLATE OVER THE HIGH PRIEST’S HEART The breastplate bearing the precious stones was placed over the high priest’s heart, and kept in its position by means of two chains like cords of wrea-then work of pure gold. The under ends of the chains were put on two gold rings which were attached to the upper corners of the breastplate (see woodcut, p. 104), the other two ends of the chains being fixed to the forefront of the two gold ouches that rested on the shoulder-pieces. By this contrivance the breastplate was prevented from moving below its place over the heart, and was prevented from moving above it by means of rings which were placed on the inner edge of the two lower corners of the breastplate (see woodcut, below), and by these rings being bound into corresponding rings on the ephod by a lace of blue, “that it might be above the cunningly woven band of the ephod (which wound round the breast at this place, see woodcut, below), and that the breastplate might not be loosed from the ephod” (Exodus 39:15-21, RV). (See woodcut of high priest, below.)

Breastplate. To render the cloth sufficiently strong to bear the precious stones, or, as some suppose, to form a pouch or bag to hold the Urim and Thummim.

URIM AND THUMMIM

Moses was commanded to put into the breastplate the Urim and Thummim (Exodus 28:30). Whatever these were, their names signify light and perfection. Some tell us that they were two small images which God gave to Moses on the Mount. But there is not a word in Scripture to justify this supposition. Others inform us that they were three small stones with “yes” inscribed on one of them, “no” on another, and that the remaining one had no word on it. When the high priest entered the holy place to consult Jehovah, he put the question so as to receive a simple negative or affirmative. Having put a question, he put his hand into the breastplate (which those holding the opinion we are now considering say was open at the top like a bag or pouch). (See woodcut, p. 104.) Should he happen to take out the stone with “yes” on it, “yes” was the answer to his question; if the one with “no, .... no” was the reply; and if it should happen to be the blank stone which came to his hand, this was an intimation that he was to receive no answer. This opinion is contrary to scripture, which again and again tells us that the responses were given in an audible voice.

Another view taken by some writers is, that the twelve gems of the breastplate constituted the Urim and Thummim, and that the responses of Jehovah to the inquiries of the high priest were given by means of the letters of the precious stones intended to spell out the answers becoming supernaturally illuminated. To this opinion it is objected that the Urim and Thummim were things which were put “in” and not “on” the breastplate. This, however, is no valid objection, for the word “in” in the text admits, without the least straining, of being rendered “on.” There is this fatal objection, however, that the responses are not in accordance with the Word of God, which, as already observed, says they were given in an audible voice.

We lean to the opinion that the precious stones constituted the Urim and the Thummim, but not by reason of any supernatural illumination of the letters, and that the stones rendered the breastplate the ornament or badge qualifying the high priest to make inquiries of Jehovah. “They shall be upon Aaron’s heart when he goeth in before the Lord.” As one purpose to serve by consulting Jehovah was to give righteous decisions in difficult cases, the breastplate is probably on that account called the breastplate of judgment.

It may be noticed here that in the divine directions given to make the various articles of attire (Exodus 28:2-43), nothing is said as to the making of the Urim and the Thummim, and in the account of the articles of attire being made (Exodus 39:1-31), the Urim and the Thummim are not mentioned, thus going to show that they and the twelve precious stones of the breastplate were identical. The precious stones may have received the collective name of the Urim and Thummim—First, 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 well called light? 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. Second, On account of their being the badge or ornament necessary for the high priest to wear when consulting 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 this reason the gems seem to be appropriately called “Urim and Thummim.” Third, 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 Israelites 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. Every Israelite when he looked upon or thought of these shining gems should have been humbled on account of sin which dimmed the original beauty and luster of his soul, and should have sought by faith in the appropriate means of restoration, the services of the sanctuary, and by constant effort in dependence on divine aid, to have his soul made bright and beautiful like the resplendent stones of the breastplate, and the high priest’s constant aim should have been to bring the people into this state of beauty and perfection.

SIGNIFICANCE OF THE BREASTPLATE BEING WORN OVER THE HEART This splendid jeweled ornament being worn right over the high priest’s heart reminded him that he was not only to care for the people, as the onyx stones on his shoulders taught him, but also to love them; he was to have a place in his heart as well as on his shoulders for all the tribes of Israel. The Aaronic priests, even the best of them, were not perfect, and were liable at times to fail in their duties both in caring for, and loving, the people. Besides, it was only in a very general way that they could care for and love those to whom they ministered: they could not possibly occupy their minds with every individual Israelite. But believers have a great and perfect high priest. One who never for a single moment can forget any one of them, even the humblest, nor ever cease attending to their individual interest. In all their sorrows, trials, bereavements, sufferings and temptations, He deeply sympathizes, and as no other can. It is a human heart that beats in the bosom of the great high priest, and it is ever beating with warmest affection for all His loved ones.

If the pious Israelite when he saw, or thought of, the name of his tribe glittering on the high priest’s breastplate, rejoiced with a glad heart, knowing that in consequence he had an interest in his mediation, how much greater should be the joy of the child of God now, when with the eye of faith he surveys the breast of Jesus, the great high priest, and beholds his name shining there.

Behold those jewels on His breast,
Each as a signet graved,
Close to that bosom warmly pressed
Lie those by Jesus saved.

How greatly it would gladden some of you to have a place, even a small corner in the hearts of some of the best men and women in the world, in that of our Queen for example, but this is beyond our getting. Her heart and theirs are already so overcrowded, that there is no room remaining for us. But in the best of all hearts, the heart of Jesus, of Him who sits upon the throne of the universe, there is no lack of room for us all. That heart has an infinite capacity. Millions and tens of millions are already safely in this blessed haven of rest and peace, and countless millions more down to the end of time will continue to enter in, and there personally experiencing the blessedness of being loved by Jesus will rejoice with joy unspeakable and full of glory.

Blessed truth! There is room for us all. There is room for you if you are not there already. “Him that cometh unto Me I will in no wise cast out,” are His own encouraging words. If you remain without, the fault is yours, not His.

Gospel ministers, missionaries, Sabbath-school teachers, parents, and all others who bear Christ’s name, like the high priest, are called upon not only to care for those committed to their care, but also to love them; to have a place for them in their hearts as well as on their shoulders. If they prove themselves followers of their divine pattern, their hearts will beat with warm love and deepest sympathy for those depending on their ministrations.

Let us remember the breastplate over the high priest’s heart with the names of the tribes of Israel engraved on the stones inserted in it, and forget not its lessons for ourselves. THE MITRE The high priest’s crowning article of attire, like the goodly bonnets of the ordinary priests, was made of fine white linen (Exodus 39:28), fashioned like theirs, and like theirs somewhat resembling a crown.

Distinguishing characteristic of the mitre.—The high priest’s headdress was distinguished from that of the ordinary priest, by a plate of pure gold, called the holy crown, fastened to the forefront of the mitre, with a writing, “Holy to the Lord,” engraved on it, “like the engravings of a signet” (Exodus 28:36, RV). A lace of blue was tied upon it, “to fasten it upon the mitre” (v. 37). We are not told how this was effected. Probably there was a small narrow aperture at each extremity of the plate; open end of the blue lace or ribbon being passed through one of these small holes, and led across the back of the plate, and then passed through the other hole. Enough of the ribbon passing through to enable it, along with what was reserved at the other end to pass round the head as often as was necessary, before being tied, to bind the golden crown securely to the mitre. (See woodcuts below).

Another lace of blue.—The lace of blue mentioned in Exodus 28:37, seems not to have been used like the one we have been speaking about to tie the gold plate to the mitre, but for the gold plate to be placed on it (the blue lace). “And thou shalt put it (the gold plate) on a lace of blue that it may be upon the mitre” (Exodus 28:37).

Josephus, who of course, speaks only of the mitre worn by the high priests of his day, says that above the white linen mitre was another of blue. May this not have been an amplification of the lace of blue on which the golden plate of Aaron’s time was placed, and suggested by it?

Appropriate finish to the high priest’s attire, —The golden crown, with its inscription, “Holy to the Lord,” was a most beautiful and appropriate finish to the “garments for glory and for beauty.” Every article of attire uttered the sentiment of that inscription. No words could have excelled them. The mitre and Aaron’s consecration.—At the consecration of Aaron the holy crown is specially mentioned: “And he (that is Moses who acted as priest on the occasion) put the mitre upon his head, and upon the mitre, even upon his forehead, did he put the golden plate, the holy crown; and he poured the anointing oil upon Aaron’s head” (Leviticus 8:9-12).

Always upon Aaron’s head.—It is said (Exodus 28:38) that it (the holy crown) shall be always upon his forehead, that they (the offerings) be accepted before the Lord. It was he (Aaron) who, by learning the crown with the words, “Holy to the Lord,” shining on it, as indicating the effect of his mediatorial priestly work, rendered the offerings and services of the Israelites, though not in themselves perfectly free from impurity, acceptable to God.

“Holy to the Lord” described the character of the high priest, at least the character which he should bear. They were of all words those which ever served, the Holy One of Israel, and the sacred nature of his office and of the work he was engaged in. The Israelites as well as the high priest himself, were taught by the words that it was their duty to devote themselves to God by a holy life. It is our duty too. Zechariah the prophet (Zechariah 14:20) foretells a time when such would be the universally holy character of God’s people, that everything they possessed, things even of the least value not excluded, would be consecrated and devoted to the Lord. On the very bells of the horses, and on the very pots of the kitchen, would be inscribed in shining letters, “Holy to the Lord.” May each of us hasten on that blessed and glorious day, by having “Holy to the Lord” shining on all we say and on all we do. May our persons and our property bear the lovely inscription. May our chief end ever be to glorify God. When we think of the beautiful and significant words glittering on the high priest’s mitre, can we forget Him who has given us the best commentary on them when He said, “My meat and My drink is to do the will of Him who sent Me,” and whose obedience unto death, even the death of the cross, affords their brightest illustration.

See Aaron, God’s anointed priest, Within the veil appear,
In robes of mystic meaning dressed, Presenting Israel’s prayer. The plate of gold which crowns his brows, His holiness describes;
His breast displays, in shining rows, The names of all the tribes. With the atoning blood he stands Before the mercy seat;
And clouds of incense from his hands Arise with odor sweet.

Urim and Thummim near his heart, In rich engravings worn,
The sacred light of truth impart, To teach and to adorn.

Through him the eye of faith descries A greater Priest than he;
Thus Jesus pleads above the skies, For you, my friends, and me.

He bears the names of all His saints Deep in His heart engraved;
Attentive to the state and wants Of all His love has saved. In Him a holiness complete, Light and perfections shine; And wisdom, grace, and glory meet; A Savior all Divine. The blood, which as a priest He bears For sinners, is His own;
The incense of His prayers and tears Perfumes the holy throne. In Him my weary soul has rest, Though I am weak and vile;
I read my name upon His breast, And see the Father smile.

We have endeavored throughout this chapter to show that the high priest, arrayed in his official garments, was a striking and instructive type of Jesus, our great high priest, and also that these garments symbolized the spiritual raiment worn by all true believers. Now we close with an illustration, showing very strikingly the perfect blessedness of those who are so clothed and the utter misery of those who are not—an illustration no one who hears it can easily if ever forget. It is the illustration employed by a great preacher, the greatest of all, our blessed Savior. You remember the parable. Dives, who was clothed in purple and fine linen, and fared sumptuously every day, died, leaving all his wealth behind him, and just when he passed out of time into eternity, he found the gates of Paradise barred against him. And why? Because he lacked his riches? No; but because he lacked that livery which all must wear who are permitted to enter the realms of bliss, or remain for ever without. The beggar that lay at his gates died also, leaving all his earthly treasures, consisting of but a bundle of rags, behind him. Happily, some time before this, he discovered that his soul was even more destitute of raiment than his miserable body, not having even a rag to cover it. Naked, he now came to Christ for dress, and his soul was clothed with white robes and the garments for glory and for beauty, the righteousness of the saints. And just when his spirit quitted his poor, vile, worn-out, emaciated body, covered with sores, a voice was heard, in which all the hosts of heaven joined, with one grand, loud, triumphant shout, “Ye gates, doors that do last for aye, be lifted up that Lazarus may enter in!”