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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.

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KJV: And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.

WEB: He put the coat on him, tied the sash on him, clothed him with the robe, put the ephod on him, and he tied the skillfully woven band of the ephod on him, and fastened it to him with it.