Bible Commentaries

Exodus 28:2

The garments peculiar to the high-priest were four: the ephod, with its "curious girdle," the breastplate, the robe of the ephod, and the mitre. (1) The garments were made of linen, typical of the human nature which Christ wears still in His glorified state. (2) They were carefully fastened together, signifying the complete unity which there is in all Christ's work for His people. (3) They were robes, not of war, but of peace, indicating that our Saviour's warfare is accomplished, and that He is now set down in the calm and quiet of His holy, peaceful functions. (4) The robe of the ephod represents the perfect robe of the obedience of the Lord Jesus Christ. (5) Aaron bearing the names of the people before the Lord on his ephod is a picture of Christ bearing the names of His people in holy remembrance before God. (6) The breastplate teaches that Christ not only bears His people on His shoulders for strength, but lays them separately on His heart for love. (7) The high-priest wore a mitre with this inscription graven upon it, "Holiness to the Lord." Jesus Christ, in His very character and being, as our Representative, is standing before God, and emblazoned upon His front is His own proper title: "Holiness to the Lord." Not for Himself—He needs it not—but for us! He bears the iniquity of our holy things. For us the golden letters run "for glory and for beauty" upon the mitre of Jesus.

J. Vaughan, Fifty Sermons, 10th series, p. 299.

References: Exodus 28:1-29.—Homiletic Quarterly, vol. ii., p. 494. Exodus 28:29.—J. Wells, The Surrey Tabernacle Pulpit, No. 67 and No. 68.

Exodus 28:30

A great mystery hangs over these two words, "the Urim and the Thummim," commonly translated "light and perfection," in the Septuagint version "manifestation and truth," and in the Vulgate "doctrine and truth."

I. The stones representing the Church that were borne upon the high-priest's breast and the high-priest's shoulders connect themselves with the Urim and Thummim. In some way or other God was pleased to reveal His will in connection with these twelve stones, in what way it is very difficult to determine. There are these possible interpretations: (1) It may be that it pleased God at certain times to throw a miraculous light upon these twelve different coloured stones, which did in some way write His mind; either by the initiatory letters, or by some signs which were familiar to the high-priest, He conveyed His will to the high-priest, that he in turn might convey it to the people. (2) It has been supposed that the stones were not made themselves the channels or media by which God conveyed His will, but that they accredited and, as it were, empowered the high-priest when he was before God, so that God, seeing him in the fulness of his priesthood, was pleased to convey His will to his mind.

II. Consider what we have that answers to Urim and Thummim, and how we should consult God and obtain our answers. (1) In prayer we should pray consultingly, in reading read consultingly. (2) In consulting God we must honestly make up our minds to follow God's guidance. (3) If we are to attain Urim and Thummim in our consultations with God, we must do it through priesthood—in the recognition of the priesthood of the Lord Jesus Christ.

III. There are many ways in which God may give us the Urim and Thummim to direct our steps: (1) by a light breaking on some passage of the Bible; (2) by the Spirit of God illumining our own minds.

J. Vaughan, Meditations in Exodus, p. 54.

Reference: Exodus 28:30.—J. Irons, Thursday Penny Pulpit, vol. viii., p. 167.

Exodus 28:36

This plate of pure gold was fastened by blue lace to the mitre, or turban, or tiara, or linen which was upon the head of the high priest. With the plate of pure gold upon his forehead, he went in before God to present the inscription graven there like the engraving of a signet, "Holiness to the Lord," to take away the iniquity of the holy things of Israel and to make those holy things, purged from their iniquity, acceptable to God. Consider the subject of holiness.

I. The word is used in three senses in the Bible. (1) Sometimes the word "holy" means that which is set apart, consecrated. In that sense the vessels of the Temple were holy. (2) Sometimes the word signifies the indwelling of the Spirit, with His gradually sanctifying processes. In this sense the Church is holy. (3) There is a still higher sense in which man is perfectly holy. Christ perfects them that are sanctified.

II. The true definition of holiness is the likeness of God. But we cannot conceive of the likeness of God but through a medium, and that medium must be the Lord Jesus Christ. Whatever traits we find characterising the life of Jesus, these make up holiness. (1) The life of Christ was a separate life. (2) He always carried about an inner sanctuary in His own soul. (3) The life of Christ had a subdued tone. (4) It was a life consecrated to an object. (5) It was a life of praise.

III. Look upon holiness as an end to be obtained. Do not seek holiness as a means to happiness, but happiness as a means to holiness. Be more careful about the holiness of little things than of great things.

J. Vaughan, Meditations in Exodus, p. 68.

References: Exodus 28:38.—Spurgeon, Morning by Morning, p. 8. 28—Parker, vol. ii., p. 229. 28, 29,—Homiletic Quarterly, vol. iv., pp. 409, 410. Exodus 29:1.—Spurgeon, Sermons, vol. xx., No. 1203, Exodus 29:12.—Parker, vol. ii., p. 237.