Exodus 28:1–39

Aaron and his sons had not earned this privilege. God gave it to them by pure grace. Hebrews 5:4 says plainly that "no one takes this honor for himself, but only when called by God, just as Aaron was." So priestly standing and service come by God's appointment.

The judgment that fell on Korah and those with him shows how serious it is to ignore this great truth. They tried to set themselves up as priests without being called by God. Jude warns us that many in Christendom will do the same. They will appoint themselves priests without God's call, and will perish in Korah's rebellion (Numbers 16:3, 7, 10; Jude 11).

Priests had to be appointed because the people were sinners. As yet there was no way to cleanse them from the guilt of sin, so they had no right to come into God's presence. Man as he is cannot, dares not, come before God. The priest's office was therefore to minister to God (v. 1), but to minister to God on behalf of the people (Heb. 5:1-2). In this age there is no such thing as some of God's people acting as priests on behalf of others in that special way. All believers are now priests (see 1 Peter 2:5, 9); all alike are free to enter the holiest place (Heb. 10).

The grace of God had brought Israel to Himself, leading them all the way from Egypt to Sinai. But there they undertook to stand on their own obedience. On that condition they were to be to God "a kingdom of priests and a holy nation" (Ex. 19:5-6). They failed at once. As a nation they still had nearness to God. Yet as soon as they failed under the law, a certain number were taken out from among the nation to stand in special nearness to God, and the people themselves were put at a distance.

The reader may notice that the verse couples the two elder sons together, and then the two younger. Was that God's way of foreshadowing the future of those two elder sons? They were cut off in judgment on the eighth day of Aaron's consecration, and the two younger were left to carry out the duties of priests throughout the wilderness journey.

The sons of Aaron picture the Christian profession; two of his sons were taken away in judgment. They foreshadow the true and the false in Christendom.

When Aaron is mentioned alone, he stands for the Lord Jesus in His high priestly office. But when he is mentioned together with his sons, then they — Aaron and his sons — give a picture of the church as a priestly family, joined to Christ.

The priesthood of the sons of Aaron depended on their relationship to him. Without Aaron they could not be priests at all. Our relationship to Christ makes us priests.

A priest assumes there is misery, weakness and failure. He is a mediator who prays for the people and represents them before God. By this gracious provision our wretchedness becomes the occasion, not of judgment, but of a display of God's compassion and tenderness. All the while our great High Priest presents us to God in His perfection… Redemption is assumed as the ground. Priesthood is not there to redeem, but to keep the redeemed despite their failure.

All the garments of the priests were "holy garments," and Aaron's official garments were "for glory and for beauty" (vv. 2-4)... God filled gifted artisans with the spirit of wisdom, and they made these garments... Notice that Aaron was to minister to God as priest (v. 3).

Aaron, robed in these garments of glory and beauty, pictures the Lord Jesus Christ in His personal, moral and official glories. These garments were made of seven items, and this in itself speaks of perfection... The gold, which sets forth the personal glory of the Son of God, was hammered thin, cut into wires and worked into the blue, the purple, the scarlet and the fine linen... whatever moral or official glories are seen in Christ, His glory as the Son of God underlies them all.

Aaron's garments pictured the "glory and honour" that form our Lord's present crown. They were said to be to him for "glory and beauty" (Ex. 28:2). The Septuagint uses the very same words for "glory and beauty" that our translators put as "glory and honour" in Heb. 2:7. So the Lord's present crown is a priest's crown or headdress, not a king's. He has not put on His royal crown yet.

The closing verses of our chapter give much shorter details about the plainer linen garments for the sons of Aaron in their lesser service. Still, these too were to be "for glory and for beauty." For Aaron and for his sons alike, the glory and the beauty were put upon them. Neither had any of it in himself. So indeed it is for us today.

The robing of Aaron's sons is the putting on of Christ. This brings them into association with Him, for the Church has nothing apart from Christ. If believers, for example, are made priests and given priestly privileges, it is because of their connection with Him. He is the Priest, and He it is who makes them priests (see Rev. 1:5-6)... But in order for this they must first be clothed with robes for glory and for beauty — robes which adorn them with the glory and beauty of Christ.

It was on the great Day of Atonement that Aaron served without those splendid garments of "glory and beauty" that were his as high priest. On that day he had to carry out the solemn duties in the ordinary linen clothing of the priesthood, and not in the beautiful robes that belonged to him alone... When he wore only the holy linen garments, he was, to use the New Testament phrase, "made like his brothers." The splendid clothing that belonged to Aaron alone would go back on later, once the propitiatory work was finished... So the high priest's work in the linen garments (propitiation) came first, and it led on to the work in the glorious garments (intercession).

It appears that Aaron only wore these beautiful robes at his consecration. After his two elder sons failed, he had from then on to appear before God in plain linen only. The garments for glory and beauty had to be laid aside as a memorial of what might have been. In Hebrews 2:7 we read of Jesus, who is our High Priest, being "crowned with glory and honour." His garments of glory and beauty are never laid aside, since He is a Priest for ever. What a contrast!

God declared what the clothing was to be. Who else could have designed it, when you consider the One whom Aaron as High Priest pictured? It was fitting, too, that God entrusted the making of it all to the wise-hearted in Israel. He had filled them with wisdom to make Aaron's garments to consecrate him, so that he might minister to God in the priest's office.

Verse 4 lists the special garments that were to be made for Aaron. According to verse 3, God gave supernatural wisdom to the workers, who had to make them under the difficult conditions of the wilderness journey. […] The tabernacle and the veil set forth Christ as the One in whom the fullness of the Godhead dwelt. In the same way, these garments spoke of Him in His priestly office.

There is said to be this difference between a photograph and a portrait drawn by an artist. The photograph will produce the exact features, so it may be an exact likeness. But an artist can put a living look into the picture by his own genius and spirit. So we say, "It is a speaking likeness." A man filled with the Spirit of God was needed to make the tabernacle and its vessels with divine wisdom and knowledge. Only so would they be a living, "speaking" picture of the things in heaven, with the mind of God reflected in them. It was not mere accuracy of construction, according to human skill, that was needed, but the true reflection of the wisdom of God.

He is indeed in the high-priestly dress that marks out the special service for others which he has undertaken: "this was equivalent," says Kurtz, "to an investiture with the office itself, the official dress being a visible expression of the official character." The word "investiture" is indeed a key to the meaning.

The purpose in setting apart a priestly family for Himself is described here in the Lord's words to Moses. First, that Aaron might minister to Him in the priest's office (vv. 1, 3, 4). […] Notice that "ministering to Him" is not a question of a soul drawing near for acceptance at the bronze altar, the place of meeting provided for a sinner. It is the privilege of drawing near, as the Lord Himself desires, into the sanctuary, according to the glory and perfection of His own presence.

Notice that Aaron was to minister to God as priest (v. 3). Certainly his priesthood involved that "he can deal gently with the ignorant and wayward" (Heb. 5:2), but this is actually a part of his ministering to God.

Verse 5 lists the various materials they were to use, and we notice that they are the same ones used in the tabernacle itself. The ephod with its sash was the priestly garment above all others. The tabernacle and the veil showed Christ as the One in whom the fullness of the Godhead lived. In the same way, these garments spoke of Him in His priestly office.

The gold is mentioned first, and signifies that which is divine. If we take the gold as a picture of divine righteousness, it means that this righteousness is the ground on which Christ exercises His office as Priest. His intercession before God is according to it, and so it must prevail. The remaining four materials show the heavenly character of Christ (blue), His glories as Son of Man and Son of David (purple and scarlet), and His spotless purity (fine twined linen)... Christ acts for us as Priest in all that He is as divine and human, as the God-Man. The whole value of His person enters into the exercise of His office.

The golden wire-thread sparkled on the dress of the High Priest. It reminds us that Christ takes His place as our great High Priest righteously — gold pictures divine righteousness. His High Priesthood is founded on His redemptive work, truly a firm foundation. Once we understand this, heart and conscience are at rest. Our relationship with our Lord rests on one foundation: the glorious work of righteousness He accomplished on the cross for our salvation.

The gold speaks of what is divine in our Lord, and Exodus 39:3 shows how it was used. They beat the gold into thin plates and cut it into wires, to work it in with the blue, the purple, and the rest. Woven in like that, no one could have separated the gold without destroying the whole beautiful fabric. And who can separate the human from the divine in our Lord Jesus Christ? The union of the human and the divine in His person is one of the holiest mysteries of our faith. In all His ways and words, as recorded in the Gospels, this marvellous union shines out. For example, in John 11 we see Him first as a weeper — how human that is — then as the divine One who raises the dead.

Blue, purple and scarlet and finely woven linen all connect with His Manhood. But they show a unique Manhood, standing out above His brothers. He is the Man from heaven — that is the blue. He is King — that is the purple. He is the one perfect Servant of God — that is the scarlet.

These materials also reveal the character of His priesthood. They portray royal glories as well as His essential nature and character. He will indeed be a Priest on His throne.

The fine woven linen speaks of His moral purity, and this was also used for the garments of the other priests. However, Exodus 39:29 tells us they had sashes of blue, purple and scarlet interwoven with the fine linen. These sashes showed that they belonged with the high priest. In the same way, all believers are identified with Christ in the beauties of His perfect Manhood, though in ourselves we are far short of Him.

The ephod is the distinctive priestly garment. It is the badge of a service our Lord has entered and will never lay aside. That service makes good for us all the blessed results of His redeeming work.

It was specially used whenever the leaders inquired of God on behalf of the people. The high priest was the true intermediary between God and the people, just as Christ is the one Mediator between God and men. He represents God before the people, and He represents the people before God. The joining together of the two parts of the ephod may have some reference to this linking together of the people with God.

The golden wire-thread sparkled on the dress of the High Priest. Gold stands for divine righteousness. So it would remind us that Christ takes His place righteously as our great High Priest. His High Priesthood is founded on His redemptive work, truly a firm foundation. Understanding this, we have rest of heart and conscience. Our relationship with our Lord rests on the glorious work of righteousness He accomplished on the cross for our salvation.

The ephod was, above all, the priestly garment. It was made of the same things as the veil, except that there was no gold in the veil, and the veil had cherubim. In the ephod there is gold but no cherubim, because the priest must have divine righteousness, but he was not in the place of rule and government.

To invert the order of these colours would be to introduce confusion into His earthly history. Blue reminds us of Him as the heavenly One. Purple tells us of His sacrifice. Scarlet foretells that the glory of the world in government will be His. His history in connection with earth comes out in regular sequence. Then the gold in the ephod witnesses of Him as a Divine Person.

Purple sets forth our Lord's glory as the Son of Man with widest dominion, as King of kings and Lord of lords, the true world Emperor. Scarlet sets forth our Lord's glory as the King of Israel, as the Messiah of His earthly people.

Fine twined linen sets forth our Lord's spotless life. The skilled work brings before the delighted affections of the renewed mind all the beautiful details of that life of all lives. So we read, "For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26).

The gold for the ephod was beaten into plates, then cut into fine wires. In this way it could be worked into each of the colours, and seen in every part of the ephod. Surely the Spirit of God is teaching us here. We cannot view the Lord Jesus in any of these varied features of glory without also beholding His divine glory as Son of God. We can distinguish the perfections of the Manhood of the Lord Jesus, but we can never separate them from what He is as God's own Son.

The ephod seemed to be saying that the people of God would only have the real Priest of God's thought when He came. He is the One in whom the pure gold of the fullness of deity has taken the lovely colours of perfect manhood in one Person. In fulfilment of this picture, these two themes form the subjects of the opening chapters of Hebrews. Chapter 1 presents the Divine Son, and Chapter 2 presents the One made like the men who are His brothers in every way, apart from sin.

The priest is clothed in special garments. These garments are only pictures of what is real in Christ as He carries out His priesthood. The garment that belonged uniquely to the priest was the ephod. "Doeg turned and attacked the priests, and killed eighty-five men that day who wore a linen ephod." David used the ephod when he "inquired of the Lord." The ephod had two pieces: one in front and one behind. Two shoulder pieces joined them at the two edges. A belt wound round the body held it in place. Above that sat a square piece, folded double to form a breastplate, which carried the names of the children of Israel.

The ephod resembled the veil of the sanctuary, but with important differences. There were cherubim in the veil but not in the ephod. The veil speaks of Christ's holy humanity (Heb. 10:20), and the cherubim speak of government and judgement. So we learn that these high offices are meant for the hands of the man Christ Jesus. But the cherubim would have been out of place in the ephod, every detail of which speaks of priestly grace. But gold — a picture of what is divine — had no place in the veil, yet it must come into the ephod, for our great High Priest is "Jesus the Son of God" (Heb. 4:14).

In Scripture the shoulder is the place of power. We read, "For to us a child is born, to us a son is given; and the government shall be upon his shoulder" (Isa. 9:6). One shoulder is enough for the government of the world. But when it comes to Christ keeping His people in the presence of God, Scripture mentions two shoulders. So God teaches us this: the Lord Jesus, in all His ascended power, is able to keep each one of His own in the presence of God.

The breastplate was coupled to the shoulders by rings and chains of gold. These two were never to be separated… The meaning of the picture is clear. The great High Priest carries the saints of God on His heart as well as holding them up by His power. His unchanging love stands behind His patient strength, and that strength never fails. The ephod made the breastplate and the shoulder pieces one. His is not a powerless love, or a loveless power; His power is the servant of His love, and both have no measure or end.

The high priest's "two shoulders" carried the weight of Israel's burden before the Lord. The New Testament answers that symbol with words like these: "He is able to help," "He is able to save." (Heb. 2:18; 7:25.)… The people appeared before the Lord by Aaron's shoulders, not by Israel's strength; by Aaron's breastplate, not by Israel's steadiness. And Christ's strength and Christ's love keep us in the presence of our God.

The ephod is the distinctive priestly garment. It is the badge of a service our Lord has entered upon and will never lay aside, a service that makes good for us all the blessed results of His redeeming work… The garment is held fast upon the shoulders by the onyx stones, which tell us of the glories of God.

It was not to acquire righteousness, but to maintain their cause before God. He is there, acting before God on the people's behalf.

Two belts are mentioned here. One was on the tunic. The other, the one we are meant to notice, is called "the belt of the ephod." The word used here is used only for this special belt of the ephod, and it means "of skilful workmanship." It points to the unique perfection of the service of Christ as our Great High Priest. There is no service like His. He always lives before the face of God to intercede for us.

The belt is the sign of service; compare Luke 12:37; 17:8. Think what the gold, the purple and the rest stand for — the Deity and royal glory of our Lord Jesus. Then it is overwhelming that such a One would make Himself the servant of His people. Yet it is true. His grace is that wonderful. When He became Man He took the form of a bondservant, and He will never lay it aside… So He serves us in the heavenly sanctuary while we travel through this world. And Luke 12:37 tells us that when He brings His waiting people home, it will be His joy to put on the belt, sit them down at the table, and come and serve them.

The ephod was a garment that covered the upper body. It seems to have been made of two pieces, joined at the shoulders by straps (v. 7), and held by a belt (or "band") called "the curious girdle of the ephod." Its first material is gold, telling us that our Great High Priest, the Lord Jesus, must Himself be God… Blue, purple and scarlet and fine woven linen all belong to His Manhood, but they show a unique Manhood that stands out above His brothers. He is the Man from heaven, and the blue says so. He is King, as the purple shows. He is the one perfect Servant of God, and the scarlet marks that out.

The materials in the belt of the high priest were "gold" and "linen," and the colours "blue, purple, and scarlet" were displayed in the linen (Ex. 28:8). This shows the union of divine and human righteousness in Jesus our great High Priest. The colours set out His heavenly character (blue), His sufferings (purple), and His glory (scarlet).

The breastplate is linked to this belt and to the shoulder pieces of strength. It holds twelve different jewels, and on each one is engraved the name of one of the tribes of Israel… It all rests on the heart of our blessed High Priest, and it declares a love that can never change, just as the names on the shoulder pieces speak of power that will hold us up forever.

He serves us, but He is certainly not our Servant. A servant is told to do this or that at his master's command. Suppose I were invited to the King's table, and he kindly brought me a cup of tea with his own hand. He would be serving me. But he would be very surprised to be told that I had called him my servant. The Lord's service for us is His own choice, and it comes from the love of His heart.

It is in this character that He keeps up tireless intercession for us. In this way He secures for us a constant supply of mercy and grace — mercy for our weakness, and grace to help us when we are tempted — which we need as a people crossing the desert. It is a great comfort to lift our eyes and see Christ wearing His priest's belt. It assures us that He will save us all the way through.

The Hebrew word translated 'onyx' means "flashing forth in splendour." It was a flesh-coloured gem, called by Job "the precious onyx." Two of this precious gem had to be taken and the names of Israel's tribes deeply cut into them, "like the engravings of a signet" — unmistakable and permanent. That was the shadow — but what is the substance? With reverence we say that the names of the ransomed people of God are for ever engraved in the very flesh of the Lord Jesus. He uses the figure Himself about Israel. "Behold," He says, "I have engraved you on the palms of My hands." And on the evening of the resurrection day He appeared among His disciples. He showed them His hands, His side and His feet.

Israel's names were engraved in the jewels of the breastplate and of the shoulder-pieces of the ephod. The stones would have to be broken before the names could be erased. Scripture states that the breastplate was joined to the ephod, the shoulder-pieces and the girdle, so it could not be removed. No priest in Israel, therefore, could go in before the Lord without those names upon his breast and shoulders. Transfer all that imagery to our blessed Lord. The very fact that He is a Priest and remains forever secures the eternal safety of His beloved people.

Their birth was their title. In God's dealings with each He might distinguish one from another, either in His sovereignty or His government. He set Ephraim before Manasseh, gave Judah the royal place and Levi the priesthood. Here all are borne, according to their birth, on the shoulders of the high priest for a memorial before the Lord.

The names were borne upon the shoulders of the priest according to generation; in this all are alike. On the breastplate all are different.

The onyx stones were gems — precious stones, picturing the excellencies of Christ. Putting this together with their gold settings gives us two things. First, that the names of His people appear upon the shoulders of the Priest in all His beauty and excellency, and, as the gold symbolises, set in divine righteousness. The shoulder is the emblem of strength. Christ therefore, as pictured here, upholds His people in the presence of God in all His almighty strength. He has the title to do so, since they are set upon His shoulders in divine righteousness and clothed with all the radiance of His own beauty. What a comfort to us when we are conscious of our utter feebleness!

In Scripture the shoulder is the place of power. We read, "For to us a child is born, to us a son is given; and the government shall be upon His shoulder." One shoulder is enough for the government of the world. But when it is a question of Christ maintaining His people in the presence of God, we have two shoulders mentioned.

The basic idea of the high priest is that he acted as the representative of the people before God, but as their representative on the ground of propitiation. If we read the picture here, we learn something of our blessed Lord. As the great High Priest, He bears up His people — on the ground of His sacrifice — before God with divine strength. He maintains them there according to His own claims, in all the perfection and power of His own acceptability to God. His claim to be there is also our claim.

The ephod was "the shoulder dress," the sign of the burden of the office of the wearer. On the shoulder pieces of the robe sat precious stones, engraved with the names of Israel's sons. Six names rested on either shoulder, and they did so "according to" the "birth" of those represented. The whole burden, the prosperity, and the future glory of Israel rested upon the strength of the high priest. He appeared in the Lord's presence for them.

In Scripture the shoulder is the place of power. We read, "For to us a child is born, to us a son is given; and the government shall be upon his shoulder" (Isa. 9:6). One shoulder is enough for the government of the world. But we read of two shoulders when it is a question of Christ maintaining His people in the presence of God. So God would teach us this: the Lord Jesus, in all His ascended power, can maintain each one of His own in the presence of God. "Christ … entered … into heaven itself, now to appear in the presence of God on our behalf" (Heb. 9:24).

The onyx stones were gems — precious stones, figurative of the excellencies of Christ. They were also set in gold. Put the two together and you get two things. First, the names of His people appear upon the shoulders of the Priest in all His beauty and excellency. Second, as the gold symbolises, those names are set in divine righteousness. The shoulder is the emblem of strength. Christ, as portrayed here, upholds His people in the presence of God in all His almighty strength. He has the title to do so, for they are set upon His shoulders in divine righteousness. They are clothed with all the radiance of His own beauty. What a comfort to us when we feel our utter feebleness! Our memorial is always before Him, for Christ cannot be in the presence of God without our names being seen upon His shoulders.

Their birth was their title. In His dealings with each of them God might distinguish one from another, either in His sovereignty or in His government. He set Ephraim before Manasseh. He gave Judah the royal place, and Levi the priesthood. Here the high priest bears all of them, according to their birth, on his shoulders as a memorial before the Lord.

The Great High Priest remembers every saint and sustains him by His power. That power is victorious over all the might of Satan and of death. Merit has nothing to do with this; it is all of grace alone. The names of Israel's tribes were engraved "according to their birth." So Reuben stood first, and Joseph and Benjamin came last. God did not let Reuben's appalling failure affect His thoughts of grace. But the failure did bring Reuben under His holy hand in discipline (Gen. 49:3-4). If Christ only took an interest in those who were worthy of His interest, where would even the best of us stand?

The priest bore the names upon his shoulders according to generation; in this all are alike. On the breastplate all are different.

Names on the shoulders, according to their birth, would suggest their place of responsibility before God. Names on the breastplate, according to their tribes, would suggest the thought of privilege. God set them in that order around the tabernacle. Each time Aaron moved Godward in these garments, he represented the whole twelve tribes in the presence of God.

Stones on which words, letters, or symbols are engraved. In ancient times people pierced them and hung them from the arm or the neck on a cord or chain. Some set them in rings and wore them on the finger. The design left its mark in pieces of clay attached to official documents. In the East such a document counts as genuine only when sealed. The seal was also used to make something secure, or to guard the sanctity of things not to be revealed.

Engraving came next on the precious stones, both on the shoulder plates and on the breastplate. God said of Zion, "Behold, I have engraved you on the palms of my hands; your walls are continually before me" (Isaiah 49:16). Engraving means something permanent: it cannot be erased, and it lasts. How these engraved stones move us! They speak of the deep and lasting place believers have in the heart of Christ.

"Like the engravings of a signet." This phrase occurs three times in our chapter (Exodus 28). That chapter describes the garments of the high priest in Israel. Once for the shoulders, once for the breast and once for the brow. The shoulders for strength, the breast for love, and the brow for wisdom... it is not here what we can be for the Lord in the world, but what He is for us in heaven.

The Hebrew word translated "onyx" means "flashing out in splendour" (Soltau). It was a flesh-coloured gem, called by Job "the precious onyx" (chapter 28). Two of these precious gems had to be taken, and the names of Israel's tribes cut deep into them, "like the engravings of a signet" — unmistakable and impossible to erase. That was the shadow — but what is the substance? With reverence we say that the names of the ransomed people of God are for ever engraved in the very flesh of the Lord Jesus... On the evening of the resurrection day He appeared among His disciples. He showed them His hands, His side and His feet.

The onyx stones were gems — precious stones, picturing the excellencies of Christ. Put that together with their gold setting, and we get two things. First, the names of His people appear on the shoulders of the Priest in all His beauty and excellence. The gold shows that they are set in divine righteousness. The shoulder is the emblem of strength... Christ therefore, as pictured here, upholds His people before God in all His almighty strength. He has the right to do so, because they are set on His shoulders in divine righteousness, clothed with all the radiance of His own beauty. Note too that gold chains fastened the settings which held the onyx stones, binding them on His shoulders.

Here is the special excellence of a precious stone: the stronger the light on it, the brighter it shines. Light can never make a precious stone look dim; it only increases and develops its lustre... Every tribe alike, the smallest as well as the greatest, Aaron carried continually on his breast and shoulders before the Lord. Whatever their weaknesses, errors, or failures, their names still shone on the breastplate with unfailing brilliance. The Lord had set them there, and who could pluck them from it?... Who could get into the holy place to snatch from Aaron's breast the name of one of Israel's tribes?

These were to be set in settings of gold and placed one on each shoulder of the ephod. They are called "memorial stones" (v. 12). This shows that all Israel was to be kept in memory, upheld on the shoulders of the high priest. In the same way today, all believers are established in Christ, the Son of God (the gold settings), and sustained on His capable shoulders at all times. Wonderful grace! Wonderful strength! Compare Isaiah 9:6, "the government shall be upon his shoulder." The strength of one of His shoulders is enough to govern all the nations. But believers are sustained on both of His shoulders!

The onyx stones were gems — precious stones, picturing the excellencies of Christ. Join this with the gold they were set in, and we get two things. First, the names of His people appear on the shoulders of the Priest in all His beauty and excellency. They are set in divine righteousness, as the gold symbolises. The shoulder is the emblem of strength. Christ therefore, as pictured here, upholds His people in the presence of God in all His almighty strength. And He has the title to do so, since they are set on His shoulders in divine righteousness and clothed with all the radiance of His own beauty. What a comfort to us when we feel how weak we are! Our memorial is always before Him, because Christ cannot be in the presence of God without our names being seen on His shoulders.

The priest carried the names on his shoulders in order of birth; in this all are alike. On the breastplate all are different.

The basic idea of the high priest is that he acted as the representative of the people before God. But he was their representative by means of propitiation. So Christ entered once into the holy place, having obtained eternal redemption. He entered into heaven itself, to appear now in the presence of God for us. If then we interpret the picture given here, we learn this. Our blessed Lord, as the great High Priest, bears up His people before God with divine strength — by means of His sacrifice. He maintains them there according to His own claims, in all the perfection and power of His own acceptability to God. In this office Christ is a representative Person, and so His claim to be there is also our claim.

If the stones had not been on Aaron's shoulders, the ephod would have fallen. The names of the children of Israel fastened it. If Christ is Priest we are on His shoulders, borne as a memorial before God. He bears the burden and the government; He does all. Effectiveness depends entirely on Him, even in what we do for the Church.

The priesthood of Christ is not there to meet us when we sin. It is there to keep us from sinning. Our names are always on His shoulders, and He has an abiding, unchangeable priesthood. "Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them." What a contrast this is to putting ourselves under law, or taking a pledge, to save ourselves from sin!

The ephod was the main garment of the high priest. Attached to it was the breastplate, with its precious stones carrying the engraved "names of the children of Israel." Onyx stones, enclosed in settings of gold and engraved with the same names, were for the shoulders of the high priest. These were also attached to the ephod, which was therefore the garment of priestly office.

The gold wire-thread sparkled on the dress of the High Priest. That gold would remind us that Christ takes His place righteously as our great High Priest, for gold stands for divine righteousness. His High Priesthood rests on His redemptive work — truly a firm foundation.

The onyx stones were gems — precious stones that picture the excellencies of Christ. Put that together with their setting of gold, and two things follow. First, the names of His people appear on the shoulders of the Priest in all His beauty and excellency. Second, as the gold symbolizes, those names are set in divine righteousness. The shoulder is the emblem of strength. So Christ, as pictured here, upholds His people in the presence of God in all His almighty strength. And He has the title to do so, because they rest on His shoulders in divine righteousness, clothed with all the radiance of His own beauty.

One shoulder is enough for the government of the world. But when it is a question of Christ keeping His people in the presence of God, two shoulders are mentioned. In this way God teaches us that the Lord Jesus, in all His ascended power, can keep each one of His own in the presence of God. Christ "has entered ... into heaven itself, now to appear in the presence of God on our behalf" (Hebrews 9:24).

The names were cut into the stones the way "a jeweler engraves signets." They were not written or painted, but cut deep and permanently. The stones were then "set in settings of gold." So the names could never be rubbed out, and the stones themselves could never fall out of their place.

The breastplate was connected with the shoulder-pieces by gold chains (verse 25), showing the union of power and love in the Lord Jesus for the good of His people.

The jewels were held in place by strands of twisted gold wire — "chains of pure gold, twisted like cords." The many strands joined into one are a symbol of the many kinds of glory God has shown, which unite in one chain of unbroken strength, holding up the purpose of God.

Chains of pure gold were to be attached to each of the two gold settings for the onyx stones (v. 14). Nothing more is said of them here, but from verses 24-25 it seems likely that the other end of each chain was fastened to the breastplate.

They were evidently part of the ephod, and linked on with the breastplate to which they were firmly attached by wreathen chains of gold.

The names must not be written or painted. They must be cut deeply and permanently. The stones were then set in settings of gold. The names on the stones could never be rubbed out, and the stones themselves could never fall out of their place.

The names of His people appear on the shoulders of the Priest in all His beauty and excellence. The gold symbolises that they are set there in divine righteousness. The shoulder is the emblem of strength. So Christ, as pictured here, holds His people up in the presence of God in all His almighty strength. Our memorial is before Him continually, for Christ cannot be in the presence of God without our names being seen on His shoulders.

The ephod was the shoulder dress, the sign of the burden of the office of the wearer. The engraved jewels were kept in their places by strands of intertwined gold wire — wreathen chains of gold. The many strands combined in one give a symbol of the many kinds of glory God displays. They unite in one chain of unbroken strength, sustaining the purpose of God.

The word translated "wreathen" means a strong band. The strong bands of His Godhead and Manhood show us how well and securely we are sustained, according to God. However great our testing, in our High Priest we have One who is more than equal to every circumstance of the way. He will bring us safely through.

The breastplate was coupled to the shoulders by rings and chains of gold, and these two were never to be separated… The saints of God are carried on the heart of the great High Priest as well as held up by His power. His unchanging love stands behind His undiminished and patient strength. His is not a powerless love, or a loveless power. His power is the servant of His love, and both have no measure or end.

The names of the tribes of Israel were engraved both on the onyx stones and on the breastplate. On the stones they are seen all together; on the breastplate, one by one. The shoulder pieces are connected — divinely connected, since gold is the emblem of divine righteousness — by two golden chains of wreathen work of pure gold. This assures us that the almighty power of Jesus the Son of God and His perfect love both combine to keep us in righteousness and acceptance in Himself, continually before the face of God.

Moses was not left to design these garments for glory and beauty out of his own imagination. God gave him the most definite instructions about them, because He had Christ in view, and us. He would show us in picture the graces and glories of our great High Priest.

It was made of exquisite work, of great skill and beauty, for it was designed to express the features of Him who is the embodiment of all wisdom, beauty and perfection.

The ephod was the priestly garment above all others. In it there was gold, because the priest must have divine righteousness. Dressed in these robes of glory and beauty, the high priest bore the names of the people of God before God, in the fullness of their order. He bore the weight of their government on his shoulders, and he bore them on the breastplate over his heart. The breastplate could not be separated from the ephod, that is, from his priesthood and his appearing before God. He also bore their judgment before Him, according to the perfections of God's presence.

The blue speaks to us of the heavenly character of the Son of God. The scarlet speaks of His glory as king. The purple, a blend of blue and red, speaks of the heavenly One who will rule as Son of Man. As in the veil, the purple sits between the blue and the scarlet. This shows that the glories of the Lord are distinct, yet merged and inseparable. The mounting was of fine twined linen. It speaks of the Lord's perfect life on earth, and gives a beautiful pattern — pure, white and even, without a blemish.

The expression "the breastplate of judgment" occurs several times. It is called this because "the Urim and the Thummim" were also placed in it. These two words mean "Light" and "Perfection." No one knows exactly what they were, or how they worked. After the captivity in Babylon they were lost, as Ezra 2:63 shows. What does seem certain is this: through the Urim and the Thummim people could ask God a question and receive an answer. So God could shed perfect light on dark points in Israel's history.

So Christ bears on His heart the administrative government of all His saints. It is He who discerns between one and another, who cares for the need of His saints with complete impartiality, judging rightly in every case. This reminder is needed whenever decisions must be made about problems among God's saints.

The breastplate is called the breastplate of judgment. We might have thought it would be called the breastplate of love. But love is made perfect with us in this, so that we might have boldness in the day of judgment, because as He is, so are we in this world. What can the holy judgment of God say to those who are only seen as written in each precious stone? The Urim and Thummim — lights and perfections — shone in the breastplate. They showed the beauty and perfection of the setting of the names according to the judgment of God.

It was doubled into a square, no doubt to make it firmer, so that it could hold the twelve settings of gold with their precious stones. Its size was one span square, that is, three handbreadths, about twelve inches.

The breastplate was square, which speaks of Christ's universal authority. It was double, which shows the strength and power behind His authority. Its measure was a span — the measure of a man, for Jesus our Lord was perfect Man though truly God. Its precious stones sat in settings of pure gold, because every glory of Christ is held secure in relation to what He is as divine in His very being.

We may perhaps call this the most perfect flat shape on earth (the cube being perfection for a solid). It was the shape of the bronze altar, Ex. 27:1; Ex. 38:1; the breastplate, Ex. 28:16; Ex. 39:9; and the altar of incense, Ex. 30:2; Ex. 37:25.

It was made double, and was square, being a span each way. Scripture calls it several times "the breastplate of judgment." It is a picture of Christ, who holds His people up before the Lord according to the holy judgment of God. God's own lights and perfections expressed that judgment. He bears the whole people on His shoulders of strength and on His heart, seen in the beauty of the gems, that is, in acceptance before God.

It was square in shape, and it held four rows of precious stones. These stones also carried the engraved names of the children of Israel, set out by their twelve tribes. The breast stands for the affections. So it teaches that Christ holds His people up before God by everlasting strength, and that He also carries them on His heart in everlasting love.

Aaron bore the judgment of the people in connection with the Urim and Thummim. These went into the breastplate of judgment. Urim and Thummim probably mean "lights" and "perfections." Because Christ has borne our judgment according to these, we stand before God according to the perfection of God Himself. Our position, guidance, light, and spiritual understanding are according to this same divine light and perfection.

Aaron bore the names of the children of Israel on his heart, as well as on his shoulders. The breast is symbolic of the affections. So it teaches this: Christ upholds His people before God by everlasting strength, and He also carries them on His heart in everlasting love... He has bound us on His shoulders — carrying our weight — with His own almighty strength. And He has fastened us on His heart with His own undying love, a love no one can fathom.

We are not able to say what the special meaning of each stone is. But we have no doubt that they do have a special meaning... Each stone had its own character — its colour, its density, the way it bent light, and so on. So each stone was different from the others. In the same way, God takes account of the different ways Divine character is formed in believers. God is surely not the Author of mass-produced articles with no variation at all.

With the onyx stones, no difference showed between any of the tribes: all were the same. This shows that all Israel stood on the same basis of acceptance... The twelve stones of the breastplate, though, show difference among the tribes. They picture the difference there is among believers. All are set in the breastplate — that is, all believers are one "in Christ," yet each believer is the workmanship of God created to function in a distinct way.

Each name was in a gem, but the name is lost in the gem, and you see only the gem. It is the same in the heavenly city. The names of the twelve apostles of the Lamb are in the foundations, but their names are never given. We see them only in the beauty and value of the costly stones that adorn the foundation.

These twelve names are engraved on the jewels, so you would have to break the jewels to pieces to get them off. There they stay, as unchanging as the jewels themselves. In the light of the jewels you read the names.

We are used to the thought that divine mercy sees us as objects of pity, or that divine favour sees us as objects of kindness. But we are hardly used to the thought that divine love sees us as objects of value and beauty — objects of adornment, of radiance and rarity. Ah! that is very different... it would give us a higher view of the value of every one, even the humblest, of those He calls "My jewels."

Light falling on precious stones brings out their varied and many beauties. So, as noted with the onyx stones, the names of God's people, carried on the heart of the priest, shine out in all the sparkling brightness and beauty of the stones on which they are engraved. This symbolizes that believers are before God in all the acceptance of Christ.

On the breastplate we have mention of twelve precious stones. Again in Ezekiel 28, in connection with the king of Tyre, there are nine precious stones mentioned. Yet again we have mention of twelve stones in the foundations of the wall of the holy city. Now in each case these stones are there to reflect the glory of God. In Ezekiel 28 they reflect the glory of God in creation. On the breastplate they reflect the glory of God in grace. In the holy city they reflect the glory of God in redemption.

On it were twelve precious stones engraved with the names of the sons of Israel, whose judgment Aaron bore on his heart. Connected with it were the Urim and the Thummim, carried by the high priest; but what these were, no one can tell — they are lost. Neither can the names of the precious stones be given, since the meaning of the original words is unknown.

The Hebrew word in Ex. 28:18; Ex. 39:11; Ezek. 28:13 is yahalom. It occurs only in these places and cannot be identified; it is generally held not to be what is now known as the diamond.

The sapphire has an intense blue colour, suggesting the heavenly glories of Christ. Scripture tells us that "the second man is from heaven," and "as is the man of heaven, so also are those who are of heaven" (1 Cor. 15:47-48), for the saints take their character from the Lord Jesus. The children of Israel were told to fasten "a cord of blue" on the edges of their garments. This means that the heavenly features of the life of Christ should mark the saints at every step as they pass through this world. The meaning of the name on the sapphire is "set apart."

In this full and far-reaching rule, everything on earth and everything in heaven centres in the anointed One — in our Lord Jesus Christ. In plain words, it is universal! Not simply world-wide! Not only heavenly! but universal. Here then we have the blessed symbolic meaning of the sapphire with its beautiful blue brilliance. If there is one colour more than any other that might be called the universal colour, it is blue.

The emerald is an apple-green stone. Revelation 4 speaks of it, where the rainbow around the throne "had the appearance of an emerald." In the middle of the divine glories of that heavenly scene stands the remembrance of God's covenant with the earth. When the Lord Jesus comes from heaven, He will appear in His Father's glory. He will also be seen as Son of David, and King of kings and Lord of lords. All the glory of the kingdoms of the earth will be His.

The diamond is the most valuable and most beautiful of all these precious stones. It seems to single out some special and supreme glory of Christ. Nothing but diamond can cut diamond! Like the onyx, it is not found in the wall of the city in glory. Where is it? It shines in the first three stones of Ezekiel 28, and it glistens on the breastplate of Aaron, yet it is missing from the city wall. This tells us that the diamond points to Jesus, who takes up the kingly dignity in government and the priestly place in grace. He is both King and Priest.

What the special meaning of each stone is, we are not competent to say. That they have a special significance we do not doubt. A well-known expert in precious stones gave his considered opinion: the order in which these gems were chosen and arranged was beyond human skill. Only divine arrangement could have done it. Each precious stone had its own character in colour, density, the way it bends light and so on. So each stone differed from the others. In the same way God takes account of the different ways in which divine character is produced in believers.

Aaron bore the names of the children of Israel on his heart, as well as on his shoulders. The breast is a symbol of the affections. It teaches, then, that Christ upholds His people before God by everlasting strength. And He also bears them on His heart in everlasting love. He has bound us on His shoulders with His own almighty strength, bearing our weight. He has fastened us on His heart with His own deathless love that no one can measure.

Verses 17-20 list the names of the stones, set in four rows… the third row a jacinth, an agate and an amethyst… Each one had engraved on it the name of one of the twelve tribes of Israel. So all Israel was again pictured as carried on the heart of the high priest, just as all were carried on his shoulders (v. 12).

leshem. The first in the third row of gems in the breastplate. Some suppose it to be the hyacinth, others the lyncurium, and others amber; but its identification is uncertain.

Every name on the breastplate had its own stone, but not one was larger or brighter than another. Each had a distinctive glory, but all had an equal place on the heart of the High Priest. Each name was deeply engraved there, "like the engravings of a signet," and set to shine with an equal brilliance in the light of the sanctuary… Each saint of God has an infinite preciousness to Jesus; each one is loved by the same love that passes knowledge. He calls His own sheep by name; each one has a personal link with Him.

The Ligure (or the opal) had on it the name "double fruit." How rich and varied are the colours in this precious stone! And how rich and varied were the traits of the heavenly life shown in the Son of God as Man… Christ's death has secured "much fruit" (John 12:24). There is fruit for His God and Father, in those who are like Himself, the many sons. And for Himself He has a bride.

The amethyst is purple, and reminds us that men, in mockery, clothed the Son of Man in purple. But the Son of Man will soon appear in the glory that the purple pictures. Every knee will bow before Him, and every tongue confess that He is Lord. "Gift" is the meaning of this stone's name, recalling that He was the One God gave for the salvation of men. But He has received a gift from the Father, and speaks of His own as "those whom You have given Me."

The first three stones speak of Christ's glory as the Messiah, as shown in Matthew's Gospel. The second row shows Christ as the Servant in Mark. The third row shows Christ as the Son of Man in Luke. The last row — chrysolite, onyx and jasper — shows the glories of the Son of God as in John. The ornaments of the king of Tyre in Ezekiel 28 use nine of the twelve stones on Aaron's breastplate. The three missing stones are the third row, the ones that relate to the glory of the Lord Jesus as Son of Man.

Light can never make a precious stone look dim. It only increases and brings out its shine… Whatever their weaknesses, their errors, or their failures, their names glittered on the breastplate with unfailing brightness. The Lord had set them there, and who could pluck them away? Who could get into the holy place to snatch from Aaron's breast the name of one of Israel's tribes?

Verse 20 shows that the settings of the stones were gold. Verses 17-20 list the names of the stones, set in four rows. Each of these stones carried the engraved name of one of the twelve tribes of Israel. So the high priest carried all Israel on his heart, just as he carried them all on his shoulders.

The jasper points us to passages in Revelation that use it to show divine glory. In Revelation 4 we see the vision of the throne of God, and the One who sat there looked like jasper. In Revelation 22, the glory of God shining in the heavenly city is like a jasper stone, clear as crystal. The name jasper means "strength." How great is the strength of Him who sits on the throne! He upholds all things by the word of His power, and He will sustain all in the coming kingdom.

We are not able to say what each stone means. But we have no doubt that each one carries a special meaning. A celebrated lapidary, an expert in precious stones, said, after careful study, that no human skill could have chosen and arranged these gems in this order. Only God could have done it.

The smallest tribe in Israel, like the greatest, had its own jewel and its own engraving. In the same way each believer is now always kept before the face of God. God holds him up by His almighty power, which the shoulders show us as the place of strength, and by His perfect love, which the breastplate worn over the heart sets forth. Each precious stone sat enclosed in gold. This seems to say that we are kept before our God in Christ, who is our lasting righteousness — "in Him we might become the righteousness of God."

Each precious stone had its own character in colour, density, the way it bends light, and so on. So every stone differed from the others. In the same way, God takes account of the different ways divine character is formed in believers. God is surely not the Author of mass-produced articles that never vary in the slightest. In nature, they say, no two blades of grass are alike, and no one ever sees two faces alike in every detail. No doubt it is the same in the realm of grace.

Each name was in a gem, but the name is lost in the gem, and the gem alone is seen. It is the same in the heavenly city. The names of the twelve apostles of the Lamb are in the foundations, but Scripture never mentions those names. We see the apostles only in the beauty and value of the costly stones that adorn the foundation.

We cannot even give the names of the precious stones, because the meaning of the original words is unknown. The order in which the names of the tribes of Israel were written on the breastplate is unknown too, but for a divine reason. We should not think that any one of the redeemed comes before another on the high priest's breast, for all are loved perfectly. His love knows no priority of favour — "having loved His own who were in the world, He loved them to the end," or perfectly.

The names were cut into the stones "with the work of an engraver in stone, like the engraving of a signet." They were not to be written or painted. The engraver had to cut them in deep, to last. The stones were then "set in settings of gold." No one could erase the names, and the stones themselves could never fall out of their place.

Every name on the breastplate had its own stone, but not one was larger or brighter than another. Each had a distinctive glory but all had an equal place on the heart of the High Priest. Each name was cut deep into its stone, "like the engravings of a signet," and set to shine just as brightly in the light of the sanctuary… The Lord could see every name on the breastplate, and not one of them was obscure.

There is a second reason for engraving the names on the breastplate as well as on the shoulder pieces. God would show us His tender interest in each individual believer. On the shoulder pieces six names shared each stone. On the breastplate each name had a stone to itself. What a vast family is the family of God, in its millions, spread over all the earth! Yet each individual saint, however poor and lowly, has his own place in the divine affections.

Notice that here, as with the onyx stones on the shoulder pieces, Scripture names only the precious stones. It never names the tribes. Each name was in a gem, but the name is lost in the gem, and you see only the gem.

Light falling on precious stones brings out their many and varied beauties. So the names of God's people, carried on the heart of the priest, shine out in all the sparkling beauty of the stones they are engraved on. This shows that believers stand before God in all the acceptance that belongs to Christ.

No one knows the order in which the names of the tribes of Israel were engraved on the breastplate. There is a divine reason for that. We must not think that any of the redeemed comes before another on the high priest's breast, for His love for each one is perfect. The oldest may indeed come first on his shoulders, since our High Priest upholds the one who lives longest for the longest time here on earth. But His love has no favourites.

So it teaches this: Christ upholds His people before God by everlasting strength, and He also carries them on His heart in everlasting love. Everlasting strength and everlasting love meet as the Priest presents believers before God… He has bound us on His shoulders — carrying our weight — by His own almighty strength. He has fastened us on His heart with His own deathless love, a love no one can measure.

Aaron always carried the twelve tribes before the Lord, on his breast and on his shoulders — the smallest as well as the greatest, one just like another… Whatever their weaknesses, errors, or failures, their names still glittered on the breastplate with unfailing brilliancy. The Lord had set them there, and who could pluck them from it? … Who could enter the holy place to snatch from Aaron's breast the name of one of Israel's tribes? … Not one. They lay beyond the reach of every enemy — beyond the influence of every evil.

Two rings of gold were put on the upper edge of the breastplate, one on either end, and braided chains of gold put into the rings (vv. 23-24). The other ends of the chains were fastened in two settings attached on either side to the two shoulder pieces of the ephod (v. 25). This was where the onyx stones were set, so it seems these were the same chains mentioned in verse 14.

Rings and chains of gold coupled the breastplate to the shoulders; these two were never to be separated. The breastplate was made of twelve precious stones, each engraved with the name of a tribe of Israel, "like the engravings of a signet" — one name on each stone. But pure gold set them all and bound them into one, a symbol of divine faithfulness and glory. The meaning of the type is clear: the great High Priest carries the saints of God on His heart, and He also holds them up by His power. His unchanging love is behind His undiminished and patient strength. The ephod made the breastplate and the shoulder pieces one. His is not a powerless love, or a loveless power; His power is the servant of His love, and both have no measure or end.

The chains and rings of gold speak of the Godhead glory of our Priest. The lace of blue speaks of the heavenly grace of His Manhood. The word translated "wreathen" means a strong band. The strong bands of His Godhead and Manhood show us how well and securely we are sustained according to God. However great the testing we go through, in our High Priest we have One who is more than equal to every circumstance of the way. He will bring us safely through.

Strands of gold wire twisted together — "wreathen chains of gold" — kept the engraved jewels in their places. The many strands combined in one offer a symbol of the many kinds of glory that God displays. They unite in one chain of unbroken strength, holding up the purpose of God.

Each precious stone is enclosed in gold. This seems to imply that we are kept before our God in Christ, who is our lasting righteousness — "made the righteousness of God in Him." But notice also that two golden chains of wreathen work, of pure gold, connect the shoulder pieces. The connection is a divine one, since gold is the emblem of divine righteousness. Those chains assure us of this: the almighty power of Jesus the Son of God and His perfect love both combine to keep us in righteousness and in acceptance in Himself, always before the face of God.

This breastplate was fastened to the onyx stones of the shoulders above, and to the ephod above the belt below. This was the permanent place of the people. It could not be separated from the work of the high priesthood as He goes before the Lord. What was divine and heavenly secured it — the chains of gold above, and the rings of gold with lace of blue that tied it to the ephod above the belt beneath. The priesthood is exercised in humanity. Yet the priesthood, and the people's connection with it, rests on a basis that is unchangeable, divine, and heavenly.

Two rings of gold were put on the upper edge of the breastplate, one on either end. Braided chains of gold were put into the rings (vv. 23-24). The other ends of the chains were fastened in two settings attached on either side to the two shoulder pieces of the ephod (v. 25). This was where the onyx stones were set, so it seems these were the same chains mentioned in verse 14.

Gold stands for Deity when it refers to Christ, and for divine righteousness when seen in relation to men. In Exodus, whenever gold pictures Deity, it is always "pure gold." When it pictures divine righteousness, the word gold is used without the adjective "pure."

In the Greek version of the Old Testament the ephod is called the "shoulder piece." That is because a great part of the priest's work was to carry the burden of the people of God before Him... Coupled to the shoulders by rings and chains of gold was the breastplate; these two were never to be separated... The meaning of the type is clear: the saints of God are borne upon the heart of the great High Priest as well as upheld by His power. His unchanging love is behind His undiminished and patient strength. The ephod made the breastplate and the shoulder pieces one. His is not a powerless love, or a loveless power; His power is the servant of His love, and both have no measure or end.

Strands of twisted gold wire held the engraved jewels in place — "wreathen chains of gold." The many strands combined in one are a symbol of the many kinds of glory God displays. They unite in one chain of unbroken strength that sustains the purpose of God.

Gold rings were attached to the two ends of the breastplate. Two more rings were attached to the ephod, and a cord of blue bound rings to rings. So these precious stones were held securely on the person of the High Priest... With such wealth of detail the Spirit of God would emphasise a glorious truth: divine love and divine power are united in the security of the believer... Our Lord plainly said, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish" (John 10:27-28). Eternal life could not be given if it could be lost.

The breastplate is bound by chains and rings of gold, and with a cord of blue, to the shoulder pieces of the ephod. The chains and rings of gold speak of the Godhead glory of our Priest. The cord of blue speaks of the heavenly grace of His Manhood. The word translated "wreathen" means a strong band... However great the testing we go through, we have in our High Priest One who is more than equal to every circumstance of the way. He will bring us safely through.

Two rings of gold went on the upper edge of the breastplate, one on either end, and braided chains of gold went into the rings (vv. 23-24). The other ends of the chains fastened into two settings attached on either side to the two shoulder pieces of the ephod (v. 25). This was where the onyx stones were set, so it seems these were the same chains mentioned in verse 14.

A great part of the priest's work was to bear the burden of the people of God before Him. But He was to have compassion on the ignorant and on those who are out of the way also, and this called for patient love. So the breastplate was coupled to the shoulders by rings and chains of gold. These two were never to be separated… The saints of God are carried on the heart of the great High Priest as well as held up by His power. His unchanging love is behind His undiminished and patient strength… His is not a powerless love, or a loveless power. His power is the servant of His love, and both have no measure or end.

He has bound us upon His shoulders — bearing our weight — with His own almighty strength. And He has fastened us upon His heart with His own deathless and unfathomable love… The rings show that the connection is eternal, for a ring has no end. As Priest, Christ can never fail us.

Strands of twisted gold wire — "wreathen chains of gold" — held the engraved jewels in their places. The many strands combined in one are a symbol of the many kinds of glory God displays. They unite in one chain of unbroken strength, holding up the purpose of God.

This breastplate was fastened to the onyx stones of the shoulder above, and to the ephod above the belt below. This was the permanent place of the people. It could not be separated from the high priest's work as he went before the Lord. What was divine and heavenly secured it — the chains of gold above, and the rings of gold with the blue cord to the ephod above the belt beneath. The priesthood was carried out in humanity. Yet the priesthood, and the people's connection with it, rests on a basis that is unchangeable, divine and heavenly.

The breastplate was never to be separate from the ephod, v. 28: "so that the breastpiece shall not come loose from the ephod." Whenever the high priest went into the presence of God, he went in his garments. He could not go without representing the people. It is impossible for Christ to stand there in the presence of God without us.

With such a wealth of detail the Spirit of God would stress this glorious truth. Divine love and Divine power unite to keep the believer secure, and to keep believers before God in Divine favour. Our Lord plainly said, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish." Eternal life could not be given if it could be lost.

Two gold rings sat on the upper edge of the breastplate, one at either end, and braided gold chains went into the rings (vv. 23-24). The other ends of the chains fastened into two settings, one on either side of the ephod's two shoulder pieces (v. 25). The onyx stones sat in those same settings, so it seems these were the same chains mentioned in verse 14.

The people's names were not only on the shoulder pieces; they were on the breastplate also. Why this repetition? There are two reasons for it. First, God would show us that in Christ power and love combine for the blessing of His people… Gold chains joined the breastplate to the shoulder pieces (verse 25). This shows the union of power and love in the Lord Jesus for the good of His people.

In the Greek translation of the Old Testament the ephod is called the "shoulder piece," because much of the priest's work was to carry the burden of God's people before Him. But he was also to have compassion on the ignorant and on those who go astray, and this called for patient love. So rings and chains of gold coupled the breastplate to the shoulders; the two were never to be separated… The meaning of the picture is clear: the great High Priest carries the saints of God on His heart as well as holding them up by His power. His unchanging love stands behind strength that never weakens and never loses patience. The ephod made the breastplate and the shoulder pieces one. His love is not powerless, and His power is not loveless; His power is the servant of His love, and both have no measure or end.

The onyx stones were gems — precious stones that picture the excellencies of Christ. Put that together with their gold settings and you get two things. First, the names of His people appear on the shoulders of the Priest in all His beauty and excellency. The gold symbolizes that they are set there in divine righteousness. The shoulder is the emblem of strength… What a comfort to us when we feel our utter feebleness! He who upholds all things by the word of His power keeps us before God. Notice too that the settings holding the onyx stones were fastened by two twisted chains of gold, binding them on His shoulders in divine righteousness.

The chains and rings of gold speak of the Godhead glory of our Priest. The lace of blue speaks of the heavenly grace of His Manhood. The word translated "wreathen" means a strong band. The strong bands of His Godhead and Manhood show us how well and how surely God holds us up. However great the testing we face, our High Priest is more than equal to every circumstance of the way, and He will bring us through.

Two more gold rings went on the lower edge of the breastplate, but on the inside, to match two gold rings also attached to the ephod. A blue lace then bound these rings together, fastening the breastplate to the ephod on the lower side. The blue lace would remind us of the heavenly character of this testimony, and the text adds that the breastplate would then not come loose from the ephod.

He dwelt on this happy theme: that Aaron's breastplate spoke of Christ's unchanging love for His own, that the rings of gold stood for Divine righteousness, and that the ribbon, or lace, of blue stood for heavenly grace. As he did so, he stressed the absolute security of the believer.

The breastplate was never to be separate from the ephod, v. 28. "That the breastplate be not loosed from the ephod." Whenever the high priest went into the presence of God, it was in his garments. He could not go without representing the people. It is impossible for Christ to stand there in the presence of God without us.

This breastplate was fastened to the onyx stones of the shoulders above, and to the ephod above the sash below. The people held that place always, and it could never be separated from the high priest's work as he went in before the Lord. What was divine and heavenly secured it — the chains of gold above, and the rings of gold with lace of blue below. The priesthood is exercised in manhood, yet it, and the people's link with it, rests on a basis that cannot change: divine and heavenly.

So the breastplate was coupled to the shoulders by rings and chains of gold, and these two were never to be separated. The breastplate was made of twelve precious stones with the names of the tribes of Israel engraved on them, one name on each stone, but all bound into one by being set in pure gold — the symbol of Divine faithfulness and glory. The meaning of the picture is clear: the great High Priest carries the saints of God on His heart, and He also holds them up by His power. His unchanging love stands behind His undiminished and patient strength. The ephod made the breastplate and the shoulder pieces one. His is not a powerless love, or a loveless power. His power is the servant of His love, and both have no measure or end.

So these precious stones were firmly attached to the person of the High Priest... With such wealth of detail the Spirit of God would stress this glorious truth: Divine love and Divine power join in the security of the believer, and keep the believer before God in Divine favour. Our Lord plainly said, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish" (John 10:27-28). Eternal life could not be given, if it could be lost.

Aaron's girdle, or sash, was unique. The word used for it is completely different from the word used for the sashes of his sons. What was its unique job? To see that the breastplate was not loosed from the ephod... This is unique — a link found nowhere else... Our names, dear friends, are on that breastplate! He carries us on His affections, and a link binds that breastplate to our heavenly priest. Nothing can come in and break that link. He intercedes for us, and we are held secure in the heart of our Great High Priest.

Two more gold rings sat on the lower edge of the breastplate, but on the inside. They matched two gold rings also fixed to the ephod. A blue cord then tied these rings together, fastening the breastplate to the ephod at the lower side. The blue cord reminds us of the heavenly character of this testimony, and the text adds that in this way the breastplate would not come loose from the ephod.

The chains and rings of gold speak of the Godhead glory of our Priest. The lace of blue speaks of the heavenly grace of His Manhood. The word that older versions translate "wreathen" means a strong band. These strong bands of His Godhead and His Manhood show us how well and how securely we are sustained according to God. However great our testing, we have in our High Priest One who is more than equal to every circumstance of the way, and He will bring us safely through.

An early Greek translation of the Old Testament calls the ephod the "shoulder piece," because much of the priest's work was to carry the burden of the people of God before Him. But He was also to show compassion to those who are ignorant and going astray, and this called for patient love. So rings and chains of gold coupled the breastplate to the shoulders, and the two were never to be separated. Twelve precious stones made up the breastplate. Each stone had the name of one tribe of Israel engraved on it, yet pure gold set them all into one — a symbol of Divine faithfulness and glory. The meaning of the picture is clear. The saints of God are carried on the heart of the great High Priest, and also held up by His power. His unchanging love lies behind strength that never weakens and never runs out of patience. The ephod made the breast-plate and the shoulder pieces one. His is not an impotent love, or a loveless power; His power is the servant of His love, and both have no measure or end.

After the ephod, we read of the curious girdle of the ephod. It was made of the same materials as the ephod itself (verse 8). The girdle is the sign of service; compare Luke 12:37; 17:8… He took the form of a servant when He became man, and He will never lay that form aside. In the days of His humbling He was the tireless servant of all. And more than that, like the Hebrew servant of Exodus 21, He had chosen to be a servant for ever. So He serves on our behalf in the heavenly sanctuary while we journey here on earth.

Its unique work was to see that the breastplate was not loosed from the ephod… What does "bind the breastplate to the ephod" mean? How unique the priesthood of Christ is! "He always lives to make intercession for us." Our names, dear friends, are on that breastplate! They are carried on His affections, and there is a link that binds that breastplate to our heavenly Priest. Nothing can come in to break that link.

The breastplate was never to be separate from the ephod (verse 28): "so that the breastplate does not come loose from the ephod." Whenever the high priest went into the presence of God, it was in his garments. He could not go without representing the people. It is impossible for Christ to stand there in the presence of God without us.

Two more rings of gold were put on the lower edge of the breastplate, on the inside. They matched two rings of gold also attached to the ephod. Then a blue lace was tied through these rings, fastening the breastplate to the ephod on the lower side. The blue lace reminds us of the heavenly character of this testimony, and the verse adds that the breastplate would then not come loose from the ephod.

The breastplate was never to be separate from the ephod, verse 28: "So that the breastplate shall not come loose from the ephod." Whenever the high priest went into the presence of God, it was in his garments. He could not go without representing the people. It is impossible for Christ to stand there in the presence of God without us.

The breastplate was also joined to the ephod itself by blue lace ties. The reason given is "so that the breastplate does not come loose from the ephod" (verses 26-28). There must be no chance of the breastplate getting out of its place for a single moment. God's eye must never rest on the priest without being reminded of all His people.

In Exodus we get another unique word — the "curious girdle." Aaron's girdle was unique. The word used is entirely different from the word used for the girdles of the sons. What was its unique job? To make sure the breastplate did not come loose from the ephod… "Bind the breastplate to the ephod," what does it mean? O the uniqueness of the priesthood of Christ! "He ever lives to make intercession for us." Our names, beloved, are on that breastplate! They are carried on His affections, and there is a link that binds that breastplate to our heavenly priest. Nothing can come in to break that link. He intercedes for us who are held secure in the heart of our Great High Priest.

Why did the Lord give such detailed instructions about the materials and the security of the breastplate?… "And they shall bind the breastplate by its rings to the ephod with a lace of blue." Blessed security! fastened on the heart of the high priest with a heavenly tie — the heavenly colour, blue. The ribbon of blue reminded Israel of the heavenly, holy claims of God on them — claims they never met. But the lace of blue points to those whom the Father has given, and who are always accepted in the Son. And how secure the fastenings: "so that the breastplate shall not come loose from the ephod."

Exodus 28:30 tells us that the Urim and Thummim were in the priest's breastplate, and verse 28 tells us that this breastplate could not be separated from the ephod… So when Abiathar brought the ephod, he also brought the breastplate of judgment, and with it the Urim and Thummim, through which the answer came.

The breast stands for the affections. So it teaches this: Christ upholds His people before God by everlasting strength, and He also bears them on His heart in everlasting love. … If we think of power, we remember His words: "no one will snatch them out of My hand." If we think of love, we remember the apostle's challenge: "Who shall separate us from the love of Christ?" He has bound us on His shoulders with His own almighty strength, and that strength carries our weight. He has fastened us on His heart with His own undying love, a love no one can measure.

These precious stones gleam in the breastplate of the High Priest. They picture our great High Priest, the Lord Jesus Christ. He represents His own and holds them in deepest affection in the presence of God. We are not lost in a crowd. We are not lumped together in a vague generality. We are each of us, individually known, cared for, ministered to, upheld, represented in all the strength of divine love in the presence of God.

We are used to the thought that divine mercy sees us as objects of pity, or that divine favour sees us as objects of kindness. But we are hardly used to the thought that divine love sees us as objects of value and beauty — objects of adornment, of radiance and rarity. Ah! that is very different. Grasping it would enlarge our knowledge of that love which passes knowledge. And it would raise our estimate of the worth of every one He calls "My jewels" — even the humblest.

Read verse 11 to see how these names were put into the stones. They could not be rubbed out or blotted out. It speaks of our security in Christ… The breastplate was "on his heart, when he goes into the Holy Place." Verse 30 repeats the words "on his heart" twice. Here we have the blessed picture that Christ carries all His people on His heart of love. A blue lace held the breastplate to the ephod so it could not come loose. There was no possibility that the breastplate could shift; there is no possibility that His love for His own can ever grow less. His power and His love go together.

Here, then, is the ground of our security on the heart of Christ. He who bears our names on His heart has first borne the judgment due to us… Before He sat down in the radiance of the glory of God, He purged our sins. He bore our sins in His own body on the tree. He was delivered for our iniquities.

Grant that everything for Israel failed through sin, in the priests as well as the people. Then see what blessing is pictured for us who believe in Him to whom it all pointed without fail! How immense the favour! He died to make expiation for our guilt, and He lives for us before God on high. He bears our judgment on His heart, not as if ashamed of us, but gloriously and continually.

How precious it is to look up and see this! No weakness or failure of ours can erase the engraving of our names from His heart. Not even eternity itself can erase it. And when the sight of our weakness, forgetfulness and shortcomings casts us down, what a blessing to look up and see that endlessly loving, faithful heart. It is always engaged about us, always presenting us before the face of God.

The names Urim and Thummim are pure Hebrew words. They mean Lights and Perfection. For some wise reason God does not tell us how they were placed in the breastplate, or how they worked. Guessing about it would do no good. They were put in "the breastplate of judgment," and the breastplate clearly took this title from the Urim and Thummim. Judgment here does not mean condemnation. It means discernment and guidance. In everyday speech we call a man of sound judgment one who can give wise counsel.

There is no record of how the Urim and Thummim were made, or of what they looked like. The first mention of them reads as if God had already given them to Moses, and only had to tell him what to do with them — if they were material things at all... When Israel is restored, Christ Himself will take the place of the ancient Urim and Thummim.

Many passages of the Word show that the "Urim" was tied to God making His mind known about the questions that came up in Israel's history. When Joshua was appointed, for example, we read, "And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD." (Num. 27:21)... So we learn that the high priest not only carried the judgment of the congregation before the Lord, but also brought the judgment of the Lord back to the congregation — solemn, weighty, and most precious duties!

The high priest carried the judgment of the children of Israel on his heart before the LORD — their present ways and their present relationship — and he carried it according to the light and perfection of God. We need this to be blessed. If we stood before God just as we are, we would bring judgment down on ourselves, or lose the good of God's light and perfection and stay outside. But Christ bears our judgment according to them, so we are presented to God according to the perfection of God Himself.

He bears our judgment according to the light and perfections of God. That is where we stand in daily judgment... If I do wrong, what then? Am I condemned? No, because Christ the righteous One is there. But God must still deal with each person according to this light and perfection. He deals with us according to our need and weakness... And when they have to learn things of God, that too comes by the Urim and Thummim. He instructs and guides me according to the light and perfections of God.

So Christ carries the government of all His people on His heart. He is the One who discerns between one person and another. He cares for the needs of His people with complete impartiality, and judges every case rightly. We need this reminder every time we have to decide about problems among God's people.

The Urim and the Thummim in the high priest's breastplate were the pledge that Israel need never be in the dark about any matter. And is the Christian less favoured today? The Holy Spirit lives within us. We hold the completed word of God in our hands. A glorified Christ takes an interest in us. So nothing about even the smallest detail of our path needs to stay unclear. Yet God's children often blunder along day after day, making many mistakes, to the grief of their own souls. Self-will is the real explanation of this disastrous state of things. Where the eye looks to one thing only and the heart is true, the path becomes as clear as the noonday sun.

It was called the robe of the ephod, and the colour marks out the Lord as the heavenly one (1 Cor. 15:47), for blue, to us on earth, is the colour of the heavens. This garment was a long flowing robe or cloak, reaching down below the coat, with a hem at the bottom.

It was the colour here most characteristic of Christ. If faith could say of Him even while He was here, "the Son of Man who is in heaven" (John 3:13, as older translations read), how much more certain it is now that He has passed through the heavens and entered once for all into the holy places, having obtained an eternal redemption! So blue dominates these types, even if other glories appear. But the purple and the scarlet did not fade, because the blue prevailed. He is the King and King of kings, though He acts in other relationships as yet.

This robe covered the body of the high priest from his neck to his feet. The ephod had to be worn on the outside of the robe. The robe itself was all blue, so it speaks of Christ as the heavenly Priest. While He was on earth He was truly a priest in moral character. But He could hold no official place as Priest, because He was not of the line of Aaron (Heb. 8:4). But He is a Priest "exalted above the heavens" (Heb. 7:26), saluted of God in resurrection power, the heavenly Intercessor in God's presence. He is therefore the One who lifts us above the level of earthly circumstances, so that we may enjoy the pure air of His heavenly glory.

Whatever perfections and glories of Christ we see pictured in the high priest's dress, let us not forget that gold, the emblem of divine righteousness, has the first place… But He was not a priest on earth. He must first suffer. The fine gold must pass through the fire. As our Substitute, He must bear the judgment due to us once, and then pass into heaven, our great High Priest.

The robe of the ephod was one piece of woven work. Its many threads brought into unity were an emblem of oneness. So was Christ's robe, the one the soldiers cast lots for (John 19:23-24). It was "all of blue"; it proclaimed the heavenly character of the wearer.

This emphasises the fact that ours is a heavenly Priest… We are the brothers of Christ, His sanctified company, and we share in the heavenly calling. Heavenly people need a heavenly priest. Suppose Aaron were on earth today, and came among us in full robes offering us his gracious services. Our reply could only be that a priest of his order is of no use at all to us… The weakest Christian stands on higher ground than Israel ever knew. A priestly class in Christianity, whatever form it takes, is a base cheat of the enemy. It is designed to degrade the children of God, and to hide from their souls the wonder of God's grace towards them.

The robe of the ephod was made of one piece of woven work. Its many threads brought into unity were an emblem of oneness. So was Christ's robe, for which the soldiers cast lots (John 19:23-24). It was "all of blue"; it proclaimed the heavenly character of the wearer. The opening in it for the head was bound round with a strong binding, in the style of a coat of mail. The reason given is "so that it may not tear." So it pictured a strength that would hold up under use.

The robe of the ephod was all of blue, typical of the heavenly character of our great High Priest. "For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf" (Hebrews 9:24). How happy we are to be represented in this way.

The robe of the ephod was all of blue, showing the heavenly character of the Priest. The colour may also point to the place where He serves — or rather, His character suited the place. Hebrews speaks of Him not only as holy, innocent, unstained and separated from sinners, but also as exalted above the heavens (Hebrews 7:26). Care was to be taken that it not be torn, for what is heavenly in character must be indivisible in its perfection.

The opening for the head was to have a collar of woven work, like that of a coat of armour. This gave it special strength, so there would be no damage or tearing. Compare Leviticus 21:10, which forbids the high priest ever to tear his clothes. These garments were holy. They speak of the perfection of unity in the person of the Lord Jesus, which must not be violated. In total disobedience to this, Caiaphas, the high priest, tore his clothes in the very presence of the Lord Jesus. He dreadfully violated the truth he ought to have firmly defended — that Christ is indeed the Son of God (Matthew 26:63-66).

They condemned Him on the ground of the witness He bore to Himself. Even in doing this they broke the law themselves. It was written: "The priest who is chief among his brothers … shall not … tear his clothes" (Leviticus 21:10). The high priest ignored this. He was so agitated in the presence of his Victim, so carried away with anger and hatred.

A priest was never to tear his garments. Caiaphas did this when questioning the Lord Jesus (Matthew 26:65), a trespass for which the law demanded the death penalty. For above all, the high priest is a picture of the Lord Jesus. Will His garments of priestly dignity ever be torn? Absolutely not! That would show some failure or fault in His priestly work. Thank God this is impossible. He remains faithful and true forever!

Everything about our Lord, both in His Person and His work, was of one piece, woven throughout without seam. With man in his fallen condition it is otherwise. The fitting symbol for man and his work is the fig leaf apron Adam and his wife made after their sin. They sewed fig leaves together. Anyone who knows the shape of a fig leaf will realise how many seams there must have been. It was elaborate patchwork. Theirs was the patchwork apron; His was the seamless coat.

The robe of the ephod was all blue. Blue points to what is heavenly. It pictures the heavenly character of the Priest. It may also picture the place where He carries out His work — or rather, that His character was suited to that place. Hebrews speaks of Him not only as holy, harmless, undefiled, and separate from sinners, but also as made higher than the heavens (Heb. 7:26). Care was to be taken that it not be torn (v. 32), for what is heavenly in character must be undivided in its perfection.

The pomegranates speak of fruitfulness. They are full of seeds, and those seeds promise abundant fruit. So the fruitfulness of the Lord Jesus's ministry as High Priest is far beyond anything we can count. We see that fruitfulness in His character and in His works (John 10:25).

On the hem of the blue robe there was a golden bell and a pomegranate, one after the other. It is testimony and fruit. The purpose was that his sound might be heard when he goes into the holy place before the Lord, and when he comes out, so that he does not die. There was fruit-bearing and testimony, like the early and the latter rain, I should think. These are the two characters of the Holy Spirit's action: testimony and fruit-bearing, the sounding bell and the pomegranate.

The colours on the pomegranates spoke of the personal and official glories of the Lord Jesus Christ. The bells of gold spoke of Divine righteousness.

The fruits of the Spirit are heavenly in character, and so blue is the first colour. But they are also purple and scarlet, because they will be linked with the kingdom-glories of Christ when the Priest comes out — with the glories He will inherit both as Son of Man and as Son of David.

The bells and pomegranates on the priests' garments both carry meaning. The bells were heard when he went in and when he came out; they stand for the gifts of the Holy Spirit. The pomegranates stand for fruit. These gifts came when Christ went into the glory, on the day of Pentecost. They will come again when He comes out, when there will be a fresh outpouring of the Spirit.

Our fruit should bear the character of Christ and be worthy of Him. It should also match our testimony, just as the pomegranates were the same in number as the golden bells. One often finds Christians with more bells than pomegranates, more words than fruit!

The pomegranate was the fruit of the land (see Deut. 8:8). The measure of my testimony as a Christian (the sound) is equal to the fruit I am feeding on. It is equal to my communion. Never more, never less. Only as I feed on Christ will Christ be heard and the sound come from me. Only in this way can I fulfil my priestly service.

The Hebrew word for bell comes from a word meaning "to strike." The bells were on Aaron's robes, "a bell and a pomegranate." Testimony and fruit were to mark all his goings, as they should go with the Christian's walk, through his attachment to Christ.

The blue robe of the ephod expresses the entirely heavenly character of our High Priest. He has gone into heaven; He is beyond the range of mortal sight. But by the power of the Holy Spirit there is divine testimony that He is alive in the presence of God. And not only testimony, but fruit as well. "A golden bell and a pomegranate, a golden bell and a pomegranate." Such is the beautiful order. Jesus always lives to make intercession for us. True testimony to that great truth always goes hand in hand with fruitfulness in His service.

The pomegranate flower is bell-shaped and golden-crimson. Its fruit is full of seeds, an emblem of great productiveness. The bell and the fruit alternated, and that was the divine order. First, melodious sound; next, fruitfulness. The sound of the high priest's steps was always to be heard as he approached the Lord. The music of the robe announced his way, and his steps were full of fruit. The bells being golden implies a sound that is divinely glorious. The steps of Israel's high priest in the sanctuary pointed forward to our High Priest's footsteps in heaven itself.

The bells and pomegranates speak of testimony and fruit. The high priest's sound had to be heard when he went in. We know what happened when Jesus went in to God. The Holy Spirit came forth, and set the golden bells of Gospel testimony ringing in this dark world. We hear their joyful sound in Acts 2. The fruit quickly appeared, three thousand souls being blessed on the first day. God be praised, the bells are still ringing, and the fruit is still being gathered. The sweet story of the Gospel has reached our ears, and we are some of the fruit produced for God. The bells also sounded when Aaron came out from the divine presence. In the same way a fresh sound will ring out when the Lord Jesus comes again. A new testimony will start on the earth, and plenty of fruit — a new crop — will be gathered through it. Israel, not the Church, will be God's witness in that day.

The fruits and testimony of the Spirit — the bells and the pomegranates — attach to this character of Christ, pictured here in the high priest. It is from Christ in His heavenly character that they flow; they are attached to the hem of His garment here below.

Our fruit should bear the character of Christ and be worthy of Him. It should also match our testimony, just as the pomegranates matched the golden bells in number. One often finds Christians with more bells than pomegranates — more words than fruit!

The pomegranate was the fruit of the land. The measure of my testimony as a Christian — the sound — is equal to the fruit I am feeding on. It is equal to my communion. Never more, never less. Only as I feed on Christ will Christ be heard and the sound come from me.

Suppose I give out something in the assembly that is not God's present word for His people. Even if it is true, I am separating the golden bell and the pomegranate. My present testimony is not based on the measure of communion I enjoyed in the past. That too would be separating the golden bell and the pomegranate. No — it is the fruit of the land enjoyed now, and to this alone the golden bell belongs.

The robe of the ephod was all of blue. Blue is a sign of what is heavenly. It pictures the heavenly character of the Priest, and it may also picture the place where He carries out His work — or rather, that His character suited the place. Hebrews speaks of Him in this way, not only as holy, innocent, unstained, separated from sinners, but also as exalted above the heavens (Heb. 7:26).

In the Word the pomegranate seems to be the image of fruit borne for God. The hem of the high priest's garment was trimmed with bells and pomegranates alternately (Ex. 28:31-35). The bells represent the testimony, the pomegranates the fruit. The pomegranates were "of blue, purple, and scarlet" — heavenly fruit, fruit matching the dignity of the Lord and His royal dignity as Messiah. Our fruit should bear the character of Christ and be worthy of Him. It should also match our testimony, just as the pomegranates were the same in number as the golden bells. One often finds Christians with more bells than pomegranates, more words than fruit!

"His sound shall be heard when he goes in." We know what happened when Jesus went in to God. The Holy Spirit came forth, and set the golden bells of gospel testimony ringing in this dark world. We hear their joyful sound in Acts 2. The fruit quickly appeared, three thousand souls being blessed on the first day. God be praised, the bells are still ringing, and the fruit is still being gathered. The sweet story of the gospel has reached our ears, and we are some of the fruit produced for God.

The bells give their sound when the high priest goes in and when he comes out. When Christ went into the presence of God, what a mighty effect the Spirit produced! The church comes under that now. When Christ returns the Spirit will be poured out once more on all flesh. Israel will then be brought into the blessed position of bearing fruit in testimony for God.

The sound of the bells was to be heard when he went in and when he came out, so that "he does not die." The pomegranates especially speak of fruitfulness, since they are full of seeds that promise plenty of fruit. So the fruitfulness of the Lord Jesus in His High Priestly work is more than we can measure... On the other hand, His sound is wonderfully sweet music, for His words are the words of His Father (John 12:48-50). His words therefore are absolutely essential to His High Priesthood. Any high priest lacking in this would die if he went into the sanctuary, for he would not be rightly representing the Lord Jesus.

The measure of my testimony as a Christian (the sound) is equal to the fruit which I am feeding on; it is equal to my communion. Never more, never less. Only as I feed on Christ will Christ be heard, and the sound come from me; only in this way can I fulfil my priestly service.

In verse 33 of our chapter the pomegranates come first in order, then the bells are mentioned. In the next verse the bell comes first, and then the pomegranate. Why this difference? In life the fruitfulness must come first, before there can be true testimony. Those who testify but do not practise what they teach are like a noisy gong or a clanging cymbal.

We come now to the plate of pure gold, with its striking inscription: "Holiness to the Lord" (Ex. 28:36). A blue cord fastened it to the front of Aaron's turban. Scripture twice calls it "the holy crown" (Ex. 39:30; Lev. 8:9). This reminds us that ours is a crowned Priest. He whose blessed brow was once encircled with the crown of thorns is now "crowned with glory and honour" (Heb. 2:9). Whatever God saw in the people of Israel, He always saw holiness in the priest.

Topmost on the forehead of the high priest was the holy crown (Ex. 28:36). It was a plate of pure gold, engraved like a seal with the words: "HOLINESS TO THE LORD." Pure gold pictures the holiness and divinity that belong to God Himself. The high priest who wore that crown was to act under the control of the One that crown represented... No one could cover or erase those words. They were always on display.

More important than the turban itself was the plate of pure gold with its engraved inscription, "Holiness to the Lord." So Scripture mentions it before the turban. It sat at the front of the turban, over the high priest's forehead, held there by a blue cord. The gold of the divine glory of the Lord Jesus, and the holiness of His character, shine from His forehead. This shows that all His thoughts were always for the glory of God. The blue cord implies that those thoughts are as high above ours as the heavens are above the earth (Isa. 55:9).

The garments of Aaron were not complete without the plate of pure gold bound with a blue cord on his turban... This inscription could never be erased. It had to shine out on Aaron's forehead whenever he stood before God. He would have been no true priest without it. God must be first. Everything our Lord Jesus does as our High Priest must be for the glory of God. Without that, we could not be truly blessed.

This is the gracious provision which God has made for the imperfections and defilements of our services and worship. He can only accept what suits His own nature. So everything we offer Him must carry the stamp of holiness. If we were left to ourselves, God could never accept our offerings. That is true even though He has cleansed us, brought us into relationship with Him, and given us the right to come to Him. But He has met our need. Christ, as the Priest, bears the iniquity of our holy things; and He is holiness to the Lord, so God accepts the worship we bring through Him.

The golden plate on Aaron's forehead pictured the essential holiness of the Lord Jesus Christ. "It shall be ALWAYS upon HIS forehead, that THEY may be accepted before the Lord." What rest for the heart amid all the ups and downs of one's experience! Our High Priest is "always" in the presence of God for us. He represents us, and God accepts us in Him. His holiness is ours.

In the past there were clean things and unclean, holy and unholy. Now all those distinctions will be gone, because everything alike will be holy, set apart to the Lord... Even the horses, unclean as they were under the law, will have "Holiness to the Lord" written on their bells or bridles. Every pot in Jerusalem and Judah will be holy to the Lord of hosts in the same way. The homes of the people will be in that day as holy as the house of the Lord.

More important than the turban itself was the plate of pure gold with its engraved inscription, "Holiness to the Lord." That is why it is mentioned before the turban. A blue cord fastened it to the front of the turban, over the forehead of the high priest. So the gold of the divine glory of the Lord Jesus, and the holiness of His character, shines from His forehead. This shows that all His thoughts were always for the glory of God. The blue cord implies that those thoughts are as high above ours as the heavens are above the earth.

The holy crown was put on a blue lace. Blue is the colour of the sky and speaks of heavenly things. Our Lord Jesus Christ came down from heaven to bring God's thoughts and plans to us. He was that lace of blue! The holy crown and the lace of blue were to be set at the forefront of the mitre or bonnet of the high priest. The mitre was to be made of fine linen — pure and white, with no flaws in it. Aaron's head was to be wrapped in this pure white mitre. Everything in his thoughts was to match the pure character of what that mitre stood for.

The holy crown, the small band of gold worn above the cap and over the forehead, was the eighth of the garments of glory and beauty. It was put on last, as a crown always is. All the other robes lead up to the crown. The high priest's crown was remarkable for its simplicity; it was a narrow band of gold, and its ornament was neither jewels nor feathers, but a few plain words, "Holiness to Jehovah." Whether he appeared before the people as Jehovah's representative, or before Jehovah as Israel's representative, one thing always shone out over his brow. It was an ornament and glory more precious than jewels, or earth's costliest gifts — words of God.

We come now to the plate of pure gold, with its striking inscription: "Holiness to the Lord." This was fastened to the forefront of Aaron's mitre by a blue lace. It is twice called "the holy crown" (Ex. 39:30; Lev. 8:9). We are reminded that ours is a crowned Priest. He whose blessed brow was once encircled with the crown of thorns is now "crowned with glory and honour" (Heb. 2:9). Whatever God saw in the people of Israel, He always saw holiness in the priest. This was true as a picture, of course, for in himself Aaron was no better than anyone else.

This is the gracious provision which God has made for the imperfections and defilements of our services and worship. He can only accept what is suited to His own nature. Everything offered to Him, therefore, must be stamped with holiness. So if we were left to ourselves, our offerings could never be accepted. That is true even though He has cleansed us, brought us into relationship with Him, and given us a title of approach. But He has met our need. Christ, as the Priest, bears the iniquity of our holy things. He is holiness to the Lord. So our worship, presented through Him, is acceptable to God.

Here is a weighty truth for the soul. The golden plate on Aaron's forehead was the type of the essential holiness of the Lord Jesus Christ. What rest for the heart in the middle of all the ups and downs of one's experience! Our High Priest is "always" in the presence of God for us. We are represented by, and accepted in, Him. His holiness is ours.

This plate was to be in front, upon Aaron's forehead, where it would be visible to all. He was not to forget, and no one else was to forget, that he was wholly separated to the service of the LORD. As thus separated he was to bear the iniquity of the holy things, which the people would set apart as gifts to the Lord. By this striking phrase God taught the people that nothing they offered was perfect. The solemn fact is that man is a sinner, and he defiles everything he touches, when it is seen in the light of the sanctuary.

This reminds us that our Priest is a crowned Priest. The One whose brow once wore the crown of thorns is now crowned with glory and honour (Heb. 2:9). Whatever God saw in the people of Israel, He always saw holiness in the priest. That was true in the picture, of course; in himself, Aaron was no better than anyone else. The high priest carried responsibility for the people before God — in everything to do with their worship and sacrifices.

We may start some act or word of worship with our hearts taken up with Christ. Before we reach the end, we may become taken up with what we are doing or saying, or with the people listening to us. In this way we fall into what may be called "iniquity in our holy things." This is a solemn thing, and should make us very watchful. We may begin our worship in the Spirit and end in the flesh.

This is the gracious provision which God has made for the imperfections and defilements of our services and worship. He can only accept what suits His own nature. So everything offered to Him must carry the stamp of holiness. If we were left to ourselves, our offerings could never be accepted — even though He has cleansed us, brought us into relationship with Him, and given us the right to come near. But He has met our need. Christ, as the Priest, bears the iniquity of our holy things; and He is holiness to the Lord, so that our worship, presented through Him, is acceptable to God.

Will you compare Exodus 28:38 with Hebrews 13:15? Aaron bears the iniquity of the holy things. The Christian sacrifice is praise and worship... We still have sin in us, and how often imperfections and sin get mixed into our worship. But what a blessing to know that it all goes up to God through Him. He presents our praise to God in all the fragrance and acceptability of His own person. It is not as it goes out of our lips. It may be only a few stammering sentences, but said with a true heart, which Christ takes up and presents to God.

The golden plate was to be always upon Aaron's forehead that the people might be accepted before the Lord. The reality of that shadow for us is "to the praise of His glorious grace, with which He has blessed us in the Beloved" (Eph. 1).

Our prayers ascend in holiness to the Lord, because Christ is there. He bears the iniquity in our holy things — and there is iniquity, because all our service is imperfect. So our offerings come before God according to divine holiness in Christ.

The tunic (or "coat" — KJV) was an undergarment, woven of fine linen (v. 39). After the priests had been washed, this was the first garment put on them (Lev. 8:6-7). So it speaks of the inward moral purity of the Lord Jesus. That purity fit perfectly with all the outward displays of His glory and beauty. Not only was it true that "He committed no sin" (1 Peter 2:22), but also "in Him there is no sin" (1 John 3:5). The sash for the tunic was also woven of fine linen and used for binding the tunic in place. It reminds us that all the inner thoughts and motives of the Lord Jesus were always kept in perfect control.

Aaron's embroidered coat, of fine linen, with its girdle of needlework, still remains to be noticed (Exod. 28:39). This coat was worn as an inner vest (Lev. 8), and it pictures the personal purity of the Son of God.

Fine linen has two references in the New Testament which show its meaning. It was the material the veil was made of. In Heb. 10:20 we read, "the veil, that is, His flesh" — that is, the very body of Christ. And again, in Rev. 19:8, "the fine linen is the righteous deeds of the saints." Both thoughts seem to be found in the coat — Christ Himself, in the character of righteousness. The further idea of the embroidery would be one of special enrichment, about which we are told no detail. It was of divine pattern, for Moses was to make everything after the pattern shown him on the mountain. It may suggest to us not simply righteousness of life, but that divine righteousness we find in the New Testament, the "righteousness of God."

The fine linen, as always, is a type of personal purity — and, applied to Christ, of absolute personal purity. Its embroidery tells us that, as such, He was adorned with every grace. So all the garments alike speak of Christ. But remember: they were the shadow of good things to come, not the very image of the things themselves. This caution is always needed when considering types and figures.

The head-dress of the high priest. It was made of fine linen. A blue cord fastened to it "the plate of the holy crown of pure gold," engraved with the words "Holy to the Lord." This plate came across the forehead. The turban pictured how the Lord Jesus, as the Minister of the sanctuary, or holy place, upholds purity, righteousness and holiness.

The turban was to be made of fine linen (v. 39). The fine linen was pure and white with no blemishes in it. Aaron's head was to be wrapped in this pure white turban. Everything that passed through his thoughts was to have the pure character that turban represented.

This innermost garment speaks of the utter perfection of the life and walk of our adorable Lord and Saviour. It is significant that on the Great Day of Atonement the High Priest did not wear his garments of glory and beauty, but this coat of fine linen. Our Lord went to the cross, not in His claims to universal dominion, nor in His kingship over the Jews, but in the perfection of His life. Death had no claim upon Him. So He was able to lay down His life as an atoning sacrifice for sin, and for our eternal blessing.

The robing of Aaron's sons is really the putting on of Christ. This brings them into association with Him, for the Church has nothing apart from Christ. Believers are brought into the position of priests, and into the enjoyment of priestly privileges, only because of their connection with Him. He is the Priest, and He it is who makes them priests.