The high priest of the Levitical dispensation is allowed to be an eminent type of the "Great High Priest of our profession." His attire was intended to foreshow the qualities by which the Redeemer is distinguished. Else it would be difficult to account for the minute care with which they were designed, and the manner in which the workmen were inspired to make them (see Exodus 28:2-4; Exodus 31:3-6). Let us attend to -

I. THE COAT WITH ITS GIRDLE.

1. The coat.

(1) According to Josephus, "it was a tunic circumscribing the body, with light sleeves for the arms, and reaching to the heels" ('Ant.,' 3:7). It was white, to denote purity.

(2) It was bound with the girdle about the loins. This also was white, and denoted truth, which is another expression for purity (see Ephesians 6:14).

(3) The coat was an inner garment, and bound close to the body with the girdle, to suggest that purity and truth should be found "in the inner parts" (Psalm 51:6; Jeremiah 31:33; Romans 2:29).

2. There were also breeches.

(1) These are not mentioned here, but they are described in Exodus 28:42, "And thou shalt make them linen breeches to cover their nakedness" (Hebrew, "the flesh," etc.); "from the loins even unto the thighs they shall reach."

(2) These also were white, expressive of purity, and without these the priest may not appear in the presence of God. They imported that "flesh and blood cannot enter into the kingdom of heaven" until "clothed upon" (see Ezekiel 44:17, 18; 2 Corinthians 5:2, 3; Proverbs 3:18).

II. THE EPHOD WITH ITS ROBE.

1. The ephod.

(1) It was a short tunic, according to Josephus, reaching to the loins. It consisted of a rich cloth composed of blue, purple, scarlet, and fine twined linen, interwoven with threads of gold, and wrought, some think, into figures of cherubim and palm trees. It was without sleeves, but resting upon the shoulders.

(2) It was an emblem of redemption. Ephod (אפוד) comes from the verb (פד or פדה), to redeem. This is the derivation given by Alexander Pirie, the author of a learned 'Dissertation on Hebrew Roots.'

2. The robe of the ephod.

(1) This, and the holy garments in general which were associated with the ephod, from it derive the name of the "robe of righteousness" and "garments of salvation" (see Isaiah 61:10, margin). They were the garments in which the typical high priest carried out the business of redemption.

(2) The colour of the robe was blue - the dye of heaven, which was with the ancients the symbol of divinity. This over the coat, the emblem of purity, would mark the purity of Messiah to be Divine; so, not derived, but essential and absolute.

(3) Upon the hem of the robe round about were "golden bells," which, when they sounded, indicated the sound of salvation. And they were on the "hem" of the robe when the high priest went up into the holy place, that the sound might be heard below. The sound of the gospel accordingly was heard below, as a "sound from heaven," when Jesus went up into the heavens.

(4) The pomegranates alternating with the bells suggested the fruit which follows the preaching of the gospel.

III. THE BREASTPLATE WITH THE URIM AND THUMMIM.

1. The Urim and Thummim were the stones set in the breastplate.

(1) In the text we read of the Urim and Thummim, but here is no mention of the stones. In the parallel place (Exodus 29:8-12) the stones are mentioned, but we read there nothing of the Urim and Thummim. This is intelligible if they be the same; but if not, the double omission in things so important is inexplicable.

(2) An attentive consideration of Exodus 28:29, 30 will show that the Urim and Thummim are the substance upon which the names of the tribes were engraven. The use ascribed to the stones in one verse is in the next ascribed to the Urim and Thummim.

2. They represented the saints as cherished in the heart of Christ.

(1) The names of the tribes of Israel were there; and the spiritual Israel are upon the heart of Jesus. These names were engraven to show how deeply and permanently our interests have entered into his sympathies. They are engraven in gems to show how precious to him are his saints (Malachi 3:17). The gems were various, and yet all were united in the breastplate of the high priest, to show how individuality can be preserved in those who are united in the love of Jesus.

(2) These were called the Urim and Thummim, lights and perfections, or lights and perfect ones. So are Christians called the lights of the world, because they reflect the splendours of the Light of the world. They are perfect ones also, viz. in the loveliness of Jesus (Matthew 5:15, 16; Jude 1:24).

(3) The breastplate was fastened to the ephod with golden chains, which were also connected with rings in the curious girdle of the ephod, from which it was forbidden to separate it (Exodus 28:28). So are we with precious bonds girded to the Redeemer, from which blessed union it would be sinful and disastrous to become dislinked.

(4) There were also connected with this robe of redemption on the shoulders of the high priest onyx stones, set in sockets of gold, upon which the names of the tribes of Israel were again engraven. So does Jesus bear his saints upon his shoulder as well as upon his heart. They have his sustaining power as well as the animation of his love.

IV. THE MITRE WITH ITS GOLDEN PLATE.

1. The mitre.

(1) This was like a turban bound round the head.

(2) It was an ornament of honourable distinction. The term here used is rendered "diadem" in Job 29:14.

2. The golden plate.

(1) This was upon the front of the mitre. It appears to have been ornamented with flowers and leaves. Possibly there is an allusion to this when the Psalmist, speaking of Messiah, says, "but upon himself shall his crown flourish." This plate is called the "holy crown" in the text.

(2) The inscription upon it characterized Christ. The words were "Holiness unto the Lord," or "The Holy One of Jehovah." If these holy garments were intended to create respect for the priesthood among the people of Israel, how we should reverence the glorious Antitype! - J.A.M.

I. The Urim and the Thummim was something distinct from the twelve stones in the pectoral of the high priest. Evidently the breastplate with its jewels was outward and visible; the Urim and the Thummim were inward, and concealed beneath the ephod, for it is said of the former, "they shall bind the breastplate unto the rings of the ephod, that it may be above the curious girdle of the ephod." With regard to the Urim and the Thummim, on the other hand, it is enjoined "thou shalt put in " (enclose within) "the breastplate the Urim and the Thummim, and they shall be upon" (next) "Aaron's heart when he goeth in before the Lord." Nor is it to be overlocked that, with carefully selected terms, Moses speaks of the stones in the breastplate being "set, or filled in," but the Urim and the Thummim he describes simply as "put in," as if the one had been fixed with elaborate art, the other merely deposited by the hand — dropped in. Nay, it is stated expressly that "Moses put the breastplate upon Aaron," and that, after he had thus put on him the breastplate, all gemmed and finished, "he put in the breastplate the Urim and the Thummim." The artificers, therefore, must have prepared the sacerdotal vestment, even to the stones of the breastplate, whilst Moses provided the Urim and the Thummim.

II. Urim and Thummim are proper names susceptible of a very definite and obvious meaning. "Urim" might have been translated "light," or "manifestation," for it imports "a light or shining thing"; and "Thummim" might have been rendered "truth or perfection," meaning, as it does, "the perfect or the true."

III. If, however, the Urim and the Thummim be not the breastplate of the high priest, and something distinct from the stones thereof; it, likewise, it be entitled to the designations of "light and truth," a "perfect and a shining thing," being thus loftily characterised of God Himself, what else could it mean than the law as given on Sinai, and written by Moses, when he descended from the Mount?

1. It is to be noticed that, when the article is first introduced, Moses refers to it as already in existence, and not as a thing that needed to be prepared. "Thou shalt put within the breastplate the Urim and the Thummim" — all which accords wholly with the idea that the law was meant, it being already in possession of Moses, and known to all the camp.

2. Let it also be taken into consideration that the law received different names according to the light in which it was viewed. It is called " the Ten Commandments" when its moral precepts are numbered. It is designated " the table of covenant " when regarded as the tenure by which Israel held Canaan. It was spoken of as "a commandment" considered as being stamped with Divine authority. It went under the name of "judgment" when adduced as the standard that fixes all moral truth. And it is "a testimony" when meaning a public declaration of what God expects from His creatures. If, however, the law were thus denoted by expressions taken from some of its aspects and properties, there is nothing forced in the supposition that it may also have received the designation of "light and perfection" ("Urim and Thummim") as another formula by which briefly to signify its character as a whole.

IV. And the appellations given both to the breastplate and the Urim and Thummim add probably to this view. The former is entitled "the breastplate of judgment," which can only mean the breastplate including judgment or containing the law. Urim and Thummim are likewise designated as "the judgment," that is, the law of Israel. It enhances the argument to consider that the terms " Urim and Thummim" ("light and perfection") answer precisely to the description God has given of His law: "Thy word is a lamp unto my feet, and a light unto my paths." Nay, "the law of Jehovah is perfect" (Thummim); "the law of Jehovah is pure, enlightening the eyes" (Urim). This explanation invests the practice of consulting the Urim and the Thummim with dignity and reasonableness. Were the Urim and Thummim a mere ornament of skilful jewelry, it would seem not only unmeaning, but a direct encouragement of idolatry to associate it with the revelation of the Divine mind. But let it be admitted that the law is within the sacerdotal robe, and it is at once apparent that the man who consults by Urim and Thummim is only advising with the high priest as to the statutes of Jehovah, and ascertaining their import from him who had been ordained to interpret them. Taking the Urim and the Thummim to mean the law, this article completes the typical character of the sacerdotal apparel, as pointing out the offices of Christ. The robe and mitre worn by Aaron denoted the priesthood of Christ; the golden plate on the forehead signified the royalty of the Saviour; and the Urim and the Thummim, if interpreted to be the law, would shadow forth the Redeemer's prophetic office. The view now taken throws light on several passages of Holy Writ.

1. To hide a law would, according to usual notions, mean anything but showing it reverence and obeying it with anxiety. Yet "Thy law," says David, "have I hid in mine heart, that I might not sin against Thee." The phrase, therefore, is strictly a Jewish one, and can only be explained by the custom now illustrated. The allusion is to the high priest depositing the law within his breastplate for the purpose of being consulted.

2. Throughout the whole of Psalm 40. Christ is shadowed forth in reference to the ancient priesthood, and in the words "I delight to do Thy will, O my God; yea, Thy law is within my heart," the allusion is manifestly to Aaron carrying the law beside his heart within the breastplate. The meaning is, therefore, not simply that Christ is holy. But, first, it is to be understood that, as Priest of the Church, Jesus is prepared to fulfil all that has been typified in the law; and, next, that, as the Prophet of God, He alone can guide and sanctify.

3. The prayer, "O send forth Thy light and Thy truth; let them lead me," is just a request that the Urim and Thummim might be David's guide, so that he may not miss his way to God, or come by a forbidden road. But the Urim and the Thummim being the law, the Psalmist's desire was to approach God in the observance of those rites and in possession of that spirit which the law required.

4. The Jew ever turned to his high priest for information on all religious points, and guidance in all perplexing junctures, knowing that in him was hid a source of light and the means of perfection which could neither fail nor mislead. But the apostle asserts that the High Priest of the Christian profession is also thus gifted and benignant. "In Christ are hid all the treasures of wisdom and knowledge." Within His breast there is a spring of knowledge as exhaustless — a law of holiness as authoritative — a beam of light as pure. He will lead in the paths of truth and holiness all who ask counsel at His lips.

5. It may be asked, To what are the Jewish phylacteries to be traced but to the Urim and Thummim of the high priest? There is a Divine command to bind the law as a bracelet on the hand — on the head, as a frontlet, but the practice of inscribing portions of the law on parchment and depositing them in a case is evidently the Urim and the Thummim on a smaller scale. Indeed, the idea of interpreting literally the order of Moses above alluded to must have arisen from observing what the high priest did with the scroll of the law entire, and a desire to imitate his practice. The view taken suggests some practical lessons.(1) It teaches the sinlessness of Christ; for, let the character of Jesus be surveyed in His type, as bearing the law within His heart, and it must be instantly felt that in One, of whom this was a just and chosen emblem, there could be no unrighteousness.(2) It shews the manner in which Christ executes the office of a Prophet. It is not by creating a new law, or giving direction independent of the law, for then would He not correspond with His type, the high priest, who drew his responses from the will of God written within his inspired scroll. It is by pointing us to the law which bears upon our case, through the influence of His Spirit, and explaining its precepts, and enforcing its sanctions.(3) Let the believer, from this statement, understand more exactly what is required of him in point of character as being a priest of God. God has called him to "the royal priesthood "; He has given him at once the crown of royalty and the mitre of priesthood. He must not, however, exult in this distinction without adverting to the qualifications it infers, but remember that, if a priest to God, he must place the law as a candle within his heart, and fasten on what the apostle, in allusion to the sacerdotal equipage, calls "the breastplate of righteousness."

(J. J. Bonar.)