40“For Aaron’s sons you shall make tunics; you shall also make sashes for them, and you shall make caps for them, for glory and for beauty. 41“You shall put them on Aaron your brother and on his sons with him; and you shall anoint them and ordain them and consecrate them, that they may serve Me as priests. 42“You shall make for them linen breeches to cover their bare flesh; they shall reach from the loins even to the thighs. 43“They shall be on Aaron and on his sons when they enter the tent of meeting, or when they approach the altar to minister in the holy place, so that they do not incur guilt and die. It shall be a statute forever to him and to his descendants after him.

Parallel Verses

New American Standard Bible (©1995)
"You shall weave the tunic of checkered work of fine linen, and shall make a turban of fine linen, and you shall make a sash, the work of a weaver.

GOD'S WORD® Translation (©1995)
"Make the specially woven inner robe of fine linen. Make the turban of fine linen, but the belt should be embroidered with colored yarn.

King James Bible
And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.

Douay-Rheims Bible
And thou shalt gird the tunick with fine linen, and thou shalt make a fine linen mitre, and a girdle of embroidered work.

Darby Bible Translation
And thou shalt weave the vest of byssus; and thou shalt make a turban of byssus; and thou shalt make a girdle of embroidery.

English Revised Version
And thou shalt weave the coat in chequer work of fine linen, and thou shalt make a mitre of fine linen, and thou shalt make a girdle, the work of the embroiderer.

Webster's Bible Translation
And thou shalt embroider the coat of fine linen, and thou shalt make the miter of fine linen, and thou shalt make the girdle of needle-work.

World English Bible
You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash, the work of the embroiderer.

Young's Literal Translation
'And thou hast embroidered the coat of linen, and hast made a mitre of linen, and a girdle thou dost make -- work of an embroiderer.

Cross References

Exodus 26:36 "You shall make a screen for the doorway of the tent of blue and purple and scarlet material and fine twisted linen, the work of a weaver.

Exodus 28:4 "These are the garments which they shall make: a breastpiece and an ephod and a robe and a tunic of checkered work, a turban and a sash, and they shall make holy garments for Aaron your brother and his sons, that he may minister as priest to Me.

Exodus 29:5 "You shall take the garments, and put on Aaron the tunic and the robe of the ephod and the ephod and the breastpiece, and gird him with the skillfully woven band of the ephod;

Exodus 29:6 and you shall set the turban on his head and put the holy crown on the turban.

Exodus 29:8 "You shall bring his sons and put tunics on them.

Exodus 39:27 They made the tunics of finely woven linen for Aaron and his sons,

Leviticus 6:10 The priest is to put on his linen robe, and he shall put on undergarments next to his flesh; and he shall take up the ashes to which the fire reduces the burnt offering on the altar and place them beside the altar.

Leviticus 16:4 "He shall put on the holy linen tunic, and the linen undergarments shall be next to his body, and he shall be girded with the linen sash and attired with the linen turban (these are holy garments). Then he shall bathe his body in water and put them on.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 31-39

Here is, 1. Direction given concerning the robe of the ephod, v. 31-35. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Lu. 1:10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Ps. 89:15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, Holiness to the Lord (v. 36, 37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God's house must have Holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (v. 38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, 1 Pt. 2:5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, Jn. 17:19. Having such a high priest, we come boldly to the throne of grace, Heb. 4:14-16. 3. The rest of the garments are but named (v. 39), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a priest upon a throne (Zec. 6:13), a priest with a crown. These two God has joined, and we must not think to separate them.

Calvin's Commentary

1. And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even. Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

1. Tu vero accerse ad to Aharonem fratrem tuum et filios ejus eum co, e medio filiorum Israel: ut sacerdotio fungatur mihi Aharon, Nadab, Abihu, Eleazar, et Ithamar filii Aharon.

2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty.

2. Et facies vestes sacras Aharoni fratri tuo, in gloriam, et decorem.

3. And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office.

3. Tu itaque alloqueris omnes sapientes corde quos replevi spiritu sapientiae, ut fadant vestes Aharon ad sanctificandum eum, ut sacerdotio fungatur mihi.

4. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office.

4. Hae sunt omnes vestes quas facient, pectorale et ephod, et pallium et tunicam ocellatam, mitram et baltheum: facient inquam vestes has sacras Aharoni fratri tuo et filiis ejus, ut sacerdotio fungantur mihi.

5. And they shall take gold, and blue, and purple, and scarlet, and fine linen.

5. Qui accipient aurum et hyacinthum, et purpuram, et vermiculum cocci, et byssum.

6. And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work.

6. Facient autem ephod ex auro, hyacintho, et purpura, vermiculo cocci, et bysso retorta, opere phrygionico.

7. It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together.

7. Duae orae junctae erunt in duabus extremitatibus ejus, et ita conjungetur.

8. And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.

8. Cingulum autem ipsius ephod ejus quod in eo erit, simile erit texturae ipsius, in ipso erit, nempe ex auto, hyacintho, et purpura, et vermiculo cocci, et bysso retorta.

9. And thou shalt take two onyx stones, and grave on them the names of the children of Israel:

9. Accipies quoque duos lapides onychinos, et sculpes in eis nomina filiorum Israel.

10. Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.

10. Sex e nominibus eorum in lapide uno, et nomina sex reliqua in lapide altero, secundum generationes eorum.

11. With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.

11. Opere artificis lapidum et sculpturis annuli sculpes duos illos lapides nominibus filiorum Israel, circundatos palis aureis facies eos.

12. And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial.

12. Ponesque duos illos lapides in lateribus ephod, lapides memoriae pro filiis Israel: et feret Aharon nomina eorum coram Jehova in duobus humeris suis ad memoriam.

13. And thou shalt make ouches of gold;

13. Facies itaque palas aureas:

14. And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.

14. Et duas catenas ex auro puro terminatas, facies opere plectili, inseresque catenas plectiles palis illis.

15. And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.

15. Facies deinde pectorale judicii, opere phrygionico: sicut opus ephod facies illud, ex auro, et hyacintho, et purpura, et vermiculo cocci, et bysso retorta.

16. Foursquare it shall be beinq doubled; a span shall be the length thereof, and a span shall be the breadth thereof.

16. Quadratum erit et duplicatum: palmus erit longitudo ejus: et palmus latitudo ejus.

17. And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.

17. Et implebis in eo impletione lapidum quatuor ordines lapidum: ordo erit talis: sardius, topazius, et carbunculus, ordo primus.

18. And the second row shall be an emerald, a sapphire, and a diamond.

18. Ordo vero secundus: smaragdus, sapphirus, et jaspis.

19. And the third row a ligure, an agate, and an amethyst.

19. Ordo praeterea tertius: lyncurius, achates, et amethystus.

20. And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.

20. Postremo ordo quartus: chrysolithus, onychinus, et berillys: constricti auro erunt in plenitudinibus suis.

21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.

21. Porro lapides illi erunt juxta nomina filiorum Israel, duodecim, secundum nomina ipsorum, sculpturis annuli singuli juxta nomen suum, erunt duodecim tribubus.

22. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.

22. Facies et in pectorali catenas termini opere plectili ex auro puro.

23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.

23. Facies etiam in pectorali duos arnnulos aureos, et illos duos annulos pones in duabus extremitatibus pectoralis.

24. And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.

24. Pones item duas catenas aureas in duobus annulis in extremitatibus pectoralis.

25. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulder-pieces of the ephod before it.

25. Et duas extremitates duarum catenarum inseres duabus palis, et pones in lateribus ephod a fronte ipsius.

26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.

26. Facies et duos annulos aureos, quos pones in duabus extremitatibus ipsius pectoralis in ora ejus, quse est in latere ipsius ephod intrinsecus.

27. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.

27. Facies item duos altos annulos aureos, quos pones in duobus lateribus ipsius ephod inferne a fronte ejus, e regione conjunctionis ejus, supra baltheum ephod.

28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.

28. Ita jungent pectorale annulis suis ad annulos ipsius ephod filo hyacinthino, supra baltheum ipsius ephod, neque separetur pectorale ab ephod.

29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.

29. Itaque feret Aharon nomina filiorum Israel in pectorali judieii supra cor suum, quando ingredietur in sanctuarium in memoriam coram Jehova jugiter.

30. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

30. Pones autem in pectorali judicii Urim et Thummim, ut sint super cor Aharon quando ingredietur coram Jehova: gestabitque Aharon judicium filiorum Israel super cot suum coram Jehova semper.

31. And thou shalt make the robe of the ephod all of blue.

31. Facies et pallium ipsius ephod totum ex hyacintho.

32. And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.

32. Et erit foramen sumrose parris ejus in medio ejus: labrum erit foramini illius in circuitu opere textoris, sicut foramen loricae erit el, ne rumpatur.

33. And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:

33. Facies et in fimbriis ejus malogranata ex hyacintho, et purpura, et vermiculo cocci: in fimbriis, inquam, ejus per circuitum, et tintinnabula aurea in medio per circuitum.

34. A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.

34. Tintinnabulum aureum unum et malogranatum, tintinnabulum aureum alterum et malogranatum in fimbriis pallii per circuitum.

35. And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not.

35. Erit autem Aharon ad ministrandum, et audietur sonus ejus quando ingredietur sanctuarium coram Jehova, et quando egredietur: et non morietur.

36. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holiness To The Lord.

36. Facies insuper laminam ex auto puro, et sculpes in ea sculpturis annuli. Sanctitas ipsi Jehovae.

37. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.

37. Quam pones in filo hyacinthino, eritque super cidarim, ex adverso faciei cidaris erit.

38. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.

38. Et erit supra frontem Aharon, feretque Aharon iniquitatem sanctificationum quas sanctificabunt filii Israel in omnibus muneribus sanctificationum suarum: erit inquam supra frontem ejus jugiter in beneplacitum els coram Jehova.

39. And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.

39. Et facies opere ocellato tunicam byssinam, facies item cidarim byssinam, cingulum quoque facies opere phrygionico.

40. And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.

40. Filiis autem Aharon facies tunicas, facies quoque illis cingula et pileos ad gloriam et decorum.

41. And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.

41. Et vesties illis Aharon fratrem tuum, et filios ejus cure illo, atque unges illos: implebisque manum eorum, et sanctificabis cos, ut sacerdotio fungantur mihi.

42. And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:

42. Fac eis et feminalia linea ad tegendam carnem turpitudinis: a lumbis usque ad femora erunt,

43. And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.

43. Eruntque super Aharon et super filios ejus quando ingredientur tabernaculum conventionis, aut quum accedent ad altare ut ministrent in sanctuario: et non ferent iniquitatem, neque morientur. Statutum perpetuum illi et semini ejus post eum.

We now arrive at the second part of the Legal Worship, i.e., the Priesthood; for we must bear in mind what I have said, that there are three things to be considered, --

1. The Tabernacle;

2. The Priestly Office; and

3. The Sacrifices.

And indeed all the splendor of the tabernacle, of which we have been speaking, would have been an empty parade without the priest, who so mediated as an intercessor, that he reconciled men to God, and in a manner united heaven to earth. Now it is unquestionable, that the Levitical priests were the representatives of Christ; since, with respect to their office, they were even better than the very angels; which would be by no means reasonable, unless they had been the type of Him, who is Himself the head of the angels. The heathen nations, it is true, had their priests, who presided over their religious services, but they were but empty phantoms; for there was no mention with them of the Mediator, so that the people might know that God cannot be duly appeased, and that our prayers cannot be heard by Him, unless a peace-maker interfere between us. But the nature of the Levitical priesthood was widely different; for the Israelites were instructed that all of them were unworthy to stand before God, and so that there was need of an Intercessor to propitiate Him. Now, since the general rule had been laid down, that all things should be rigidly referred to the pattern which had been shewn to Moses in the mount, their minds were necessarily drawn upwards; and this too they might easily have arrived at, for various reasons. The whole body of the people saw a man like themselves, who could not enter the sanctuary trusting in his own innocence, and whose dignity was conferred upon him by adventitious rites; i.e., by anointing, and by investiture. The full truth, therefore, did not shine forth in this, but only a figure to direct them to the truth; and of this they were doubtless admonished, lest they should rest in earthly things. Besides, its interpretation was added (by the prophets [158] ); because, as the Apostle wisely teaches us in the Epistle to Hebrews 7:18, the promise to appoint hereafter a priest after the order of Melchisedec would not hold good, unless it were applied to Christ; for it is plain that the Levitical priesthood is there brought into comparison by contrast with one of a different nature; and since the latter is eternal, it follows that the former is temporary; and, whilst the one is sanctioned by an oath, it clearly is superior to the other. There is no doubt, then, but that David, as a faithful interpreter of the Law, more manifestly shewed forth what there was obscurely shadowed.

Thus far my wish has been to teach that the Levitical priest was ordained, that he might be a type of the true Mediator. It will now be worth our while briefly to advert to the marks by which our perpetual and only Priest, the Son of God, is to be distinguished from those of old; for a fuller exposition will follow hereafter in its proper place. The first distinction I have already pointed out, viz., that the type was temporary; since perpetuity is only to be sought in the reality itself: whence we learn that the priestly office was not so instituted by Moses to last for ever, but to direct the people to a better hope. But what I have said as to the office, must be transferred also to the persons. There was only one high priest under the Law, who was afterwards succeeded by one of his race, since they were all mortal. None, then, was ever such a priest as became us, except Christ; because none other could be perpetual; and hence we arrive at the second distinction. The third arises from Christ's divinity, which is proved by the fact, that the priest after the order of Melchisedec has no beginning; for we find nowhere the origin of Melchisedec; but he is only brought forward once and unexpectedly, as if be had come down from heaven. The fourth is the combination of the kingdom and the priesthood. Under the Law God would have some to be kings, and others to be priests; nor was it allowable to mix up the one office with the other; but He, of whom it is said that He should be a priest like Melchisedec, is honored with the title of king. The fifth is, that the legal priest only appeared before God in the visible and sanctuary, but Christ entered into heaven, to present us to His Father, not in the external symbols of (precious) stones, [159] but in the reality itself; for in Him as our Head we are all gathered together unto God. The sixth lies in the perfect righteousness of Christ; for the legal priest, since he was one of us sinners, had need to seek pardon for himself; but Christ, being free from all guilt, awakens favor towards us by His own purity. The seventh is, that the priest borrowed from external figures what was truly and really shewn forth in Christ. The sacred garments, as we have lately said, denoted something more than human; the anointing, too, was a symbol of the Spirit which dwells in Christ; and He therefore was not consecrated with visible and corruptible oil, but with the fullness of all gifts. The priest of old abstained from intercourse with his wife when he went into the sanctuary; he was only allowed to marry a virgin; the perfect and spiritual purity of Christ was contented with its own perfection. The last distinction consisted in the sacrifices themselves, respecting which I abstain at present from speaking more fully, because they will have their proper place hereafter. This only we must now recollect, that Christ expiated the sins of the world, not with the blood of beasts, but with His own blood. Now we turn to the words of Moses.

1. And take thou unto thee Aaron. The calling of God is here alleged to prove the importance and dignity of the priesthood, and this too the Apostle has well weighed in the words:

"And no man taketh the honor unto himself, but he that is called of God, as was Aaron." (Hebrews 5:4.)

Among heathen nations the priests were appointed by popular election, so that ambition alone governed their appointment; but God would only have those accounted lawful priests whom He had selected at His own sole will; and surely the whole human race together had no power to obtrude any one on God, who should interpose himself to obtain pardon and peace; nay, not even Christ Himself would have been sufficient to propitiate God, unless He had undertaken the office by the decree and appointment of His Father. To which refers the famous oath, whereby His heavenly Father appointed Him to be priest; and so much the more vile and detestable was the sacrilege which afterwards prevailed in the Jewish nation, viz., that the successors of Aaron bought the priesthood! This unworthy traffic of the office, which Josephus relates, ought to awaken horror in us now, when we see that sacred honor profaned by the family which had been chosen by God to represent Christ. Nevertheless, however they may have violated all law and justice, still the counsel of God remained inviolable, that believers might know that the priesthood depended on His authority, just as reconciliation flows from His mere mercy. For in order that it should be lawful for men to establish a priest, it would be necessary that they should anticipate God by their own deservings; and from this they are very far distant. The case is different as to the election of the pastors of the Church; since, after Christ had instituted the order itself, He commanded that there should be chosen out of the Church those who by their doctrine and integrity of life were fitted to exercise the office. Still He does not thus resign His own right and power to men, for He does not cease through them to call those (by whom He would be served. [160] ) Wherefore, to shew that He is the sole author of the priesthood, God commands Aaron and his sons to be separated from among the others; and the performance of this He entrusts to Moses, whom, however, He does not elevate to the like honor. Moses consecrates Aaron, although he was never himself dedicated by anointing and investiture to the service of God; [161] whence we perceive that the sacraments have their power and effect not from the virtue of the minister, but only from the commandment of God; for Moses would not have given to others what he had not himself, if it had not so pleased God.

2. And thou shalt make holy garments. These external ornaments denoted the want of those which are true and spiritual; for if the priest had been absolutely and entirely perfect, these typical accessories would have been superfluous. But God would shew by this symbol the more than angelical brightness of all virtues which was to be exhibited in Christ. Aaron was defiled by his own corruption, and therefore unworthy to appear in the presence of God; in order, then, that he might be a fit peacemaker between God and man, he put off his ordinary garments, and stood forth as a new man. Hence the holy garments were, first of all, supposed to conceal his faults; and, secondly, to represent the incomparable adornment of all virtues. The latter may indeed be in some measure applied to the pastors of the Church; nor will the comparison be absurd, if we say that no others are worthy of so excellent an honor, except those in whom surpassing and extraordinary virtue brightly manifests itself. But we must chiefly recollect what I have said, viz., that in these garments the supreme purity and wondrous glory of Christ were represented; as if God should promise that the Mediator would be far more august than the condition of man could produce. He therefore declares that they shall be "for glory and for beauty." We shall speak more fully hereafter, what I will touch upon now, as to the wisdom of the artificers, viz., that all who from the foundation of the world have invented arts useful to the human race, have been imbued with the Spirit of God; so that even heathen authors have been compelled to call them the inventions of the gods. But inasmuch as in this Divine work there was need of rare and unwonted skill, it is expressly spoken of as a peculiar gift of the Spirit.

4. And these are the garments. Here again I must remind my readers, that they should abandon all subtle speculations, and be contented with simplicity. I might repeat many plausible allegories, which perhaps would find more favor with some than a sound knowledge of facts. If any should delight in this kind of child's play, let him only read what Jerome wrote to Fabiola; in which he collected almost everything that he possibly could from the writings of others; but nothing will be found except dull trifling, the folly of which it is painful even to report, much more to refute. Those who are conversant with my writings, are aware that I do not willingly find fault with the opinions of others; but when I reflect how dangerous are those itching ears, with which many are troubled, I am obliged to prescribe this remedy. Six principal parts of the dress are enumerated. What the Greeks call the logeion, and the Latins the pectorale, was like a square breastplate attached by small chains, so as to be connected with the ephod. Inclosed in it were twelve stones to represent the tribes of Israel; and the Urim and Thummim were also annexed to it. But what its form might be, cannot be certainly declared from the words of Moses; and since even the Jews also differ among themselves, let us be satisfied with its comparison to a breastplate. I have no objection to the opinion, that its name [162] was derived from strength, or a treasure. But this is worthy of the utmost attention, that the priest bore the sons of Abraham as it were upon his heart, not only that he might present them to God, but that he might be mindful of them, and anxious for their welfare. The twelve precious stones were by no means given to be symbols of the twelve tribes as a cause for awakening their pride, as if they were so highly esteemed on the score of their own dignity or excellence; but they were thus reminded that the whole value, in which believers are held by God, is derived from the sanctity of the priesthood. Therefore, let us learn from this figure, that:, however vile and abject we may be in ourselves, and so altogether worthless refuse, yet inasmuch as Christ deigned to ingraft us into this body, in Him we are precious stones. And to this Isaiah seems to allude in the passage before cited, where, speaking of the restoration of the Church, which was to take place under the reign of Christ, he says, "Behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I will make thy windows with carbuncles, and all thy borders with pleasant stones;" for immediately after the exposition follows, "And all thy children shall be taught of the Lord." (Isaiah 54:11-13.) Therefore what was to be fulfilled in Christ, was typified by the external sign under the Law; viz., that though we sojourn in the world, yet are we united with Christ by faith, as if we were one with Him; and, besides, that He takes care for our welfare, as if He bore us enclosed in His heart; and, finally, that when our heavenly Father regards us in Him, He esteems us above all the wealth and splendor of the world.

As to the Urim and Thummim, it appears probable to me that they were two conspicuous marks on the breastplate, corresponding to these names; for the supposition of some of the Jews, [163] that the ineffable name of God was placed beneath its texture, is not free from foolish and dangerous superstition. I pass over other fancies, which are equally frivolous; nor am I anxious to know what was the form of either of them; the fact itself is sufficient for me. By the Urim, therefore, or splendors, I doubt not but that the light of doctrine, wherewith the true Priest illuminates all believers, was represented; first, because He is the one "light of the world," without which all things are full of darkness; and because in Him "are hid all the treasures of wisdom and knowledge." (John 8:12; John 9:5; Colossians 2:3.) Hence did Paul justly glory that he knew nothing but Jesus Christ, (1 Corinthians 2:2,) since His priesthood sufficiently and more than sufficiently enlightens us. As then the people were admonished that their eyes should be directed to the splendor of the priest, so now we must diligently remember what Christ Himself teaches, that "he that followeth him shall not walk in darkness." (John 8:12.) On the other hand, the Thummim, which signifies perfections, was a symbol of the perfect and entire purity which is only to be sought in Christ; for He would not have been a meet high priest unless He had been perfect, free from every spot, and deficient in nothing which is required unto complete holiness. It is not, then, an improper distinction, that the Urim refers to the light of doctrine, and the Thummim to the life; and this is indeed in some measure applicable to the pastors of the Church, who ought to shine both in sound doctrine and in integrity of life. But it was God's design to shew that neither of these things is to be sought anywhere except in Christ; since from Him we obtain both light and purity, when He deigns to make us partakers of them according to the measure of His free bounty. Whence it follows, that they who seek for the least spark of light or drop of purity out of Christ, plunge themselves into a labyrinth, where they wander in mortal darkness, and inhale the deadly fumes of false virtues unto their own destruction.

What the Scripture sometimes relates, as to the inquiries made by Urim and Thummim, it was a concession made by God to the rudeness of His ancient people. The true Priest had not yet appeared, the Angel of His Almighty counsel, by whose Spirit all the Prophets spoke, who, finally, is the fountain of all revelations, and the express image of the Father; in order then that the typical priest might be the messenger from God to man, it behooved him to be invested with the ornaments of Christ. Thus even then believers were taught in a figure, that Christ is the way by which we come to the Father, and that He also brings from the secret bosom of His Father whatever it is profitable for us to know unto salvation, hence that fiction of the Jews is contradicted, that the responses were given in this way: if a question was asked respecting a particular tribe, that the stone which represented it was lighted up; and that the colors of the stones were changed according as God refused or assented. For even if we allow that the Urim and Thummim were the rows of precious stones themselves, still this imagination is altogether unmeaning. But, as I have said, by the very form of the breastplate God would testify that the fulness of wisdom and integrity was contained in it; for which reason it is called "the breastplate of judgment," i.e., of the most perfect rectitude, which left nothing to be desired; for the word mspht mishphot, often signifies in Scripture whatsoever is well and duly ordered. The interpretation which some give, that "judgment" means "inquiry," because the priest only asked for responses when he had the breastplate on, is too restricted, and is even proved to be erroneous by sundry passages. Let this then be deemed settled, that this honorable appellation is meant to express a correct and infallible rule (ordinem.) Because the breastplate was, as it were, a part of the ephod, it is therefore sometimes comprehended in that word; in which it may be well also to observe, that this peculiar ephod of the high priest's was different from the others, of which mention is made elsewhere; for all of the sacerdotal lineage wore an ephod in the performance of religious duties. (1 Samuel 14:3; 1 Samuel 23:6.) Even David, when he danced before the Ark, wore his ephod, (2 Samuel 6:14;) and this custom is still retained by the Jews at their chief festivals. The rest I will introduce presently in their proper places.

9. And thou shalt take two onyx-stones. That the connection between the priest and the people might be made more plain, God not only placed on his breast the memorials of the twelve tribes, but also engraved their names on his shoulders. Thus all occasion of envy was removed, since the people would understand that this one man was not separated from the others for the sake of private advantage, but that in his one person they were all a kingdom of priests, which Peter teaches to have been at length really fulfilled in Christ, (1 Peter 2:5;) as Isaiah had foretold that there should be priests of God, and Levites brought from the Gentiles, (Isaiah 66:21;) to which John makes allusion in the Apocalypse, where he says that we are all priests in Christ, (Revelation 1:6.) But we must remember the reason why our High Priest is said to bear us on His shoulders, for we not only crawl on earth, but we are plunged in the lowest depths of death; how then should we be able to ascend to heaven, unless the Son of God should raise us up with Him; Now, since there is no ability in us unto eternal life, but all our powers of mind and body lie prostrate, we must be borne up by His strength alone. Hence then arises our confidence of ascending to heaven, because Christ raises us up with Him; as Paul says, we "sit together in heavenly places in Christ Jesus," (Ephesians 2:6;) however weak then we may be in ourselves, herein is all our strength, that we are His burden. Therefore in this old type was prefigured what Paul teaches, that the Church is "his body," and "the fullness of him," (Ephesians 1:22.) It remains that each of us, conscious of our own weakness, should rest on Christ; for when in foolish arrogance we exalt ourselves, we do not suffer ourselves to be lifted up by Him, to be borne and sustained by His power. Let the proud then, by lifting themselves on high, fall down in ruin, whilst Christ supports us upon His shoulders. These stones are called "stones of memorial;" and again, "for a memorial" to the children of Israel; as is also afterwards repeated of the twelve stones; which some expound, that "God may be mindful of the children of Israel;" others, that "the priest himself may remember them;" others, that "the children of Israel may remember that God is reconciled to them for the sake of the one Mediator;" but I simply interpret it, that they were a monument of the mutual agreement between God and them; as if God would shew by a visible sign that He embraced them and received them into His sanctuary, as often as they were offered in this manner.

30. And thou shalt put in the breastplate. From these words some infer that the Urim and Thummim were distinct from the whole work, which is before described; others think that they were the twelve stones, because no mention will be made of them when Moses relates that the whole was completed. But nothing is more probable, as I have already said, than that on the breastplate itself some representation was given of light in doctrine, and of entire uprightness of life; and therefore after Moses has called it "the breastplate of judgment," he also speaks of it as "the judgment of the children of Israel;" by which expression he means a certain and defined system, or an absolutely perfect rule, to which the children of Israel ought to direct and conform themselves.

31. And thou shalt make the robe. This robe was above the oblong coat between that and the ephod; and from its lower edge hung the bells and pomegranates alternately. Although there was no smell in the pomegranates, [164] yet the type suggested this to the eyes; as if God required in that garment a sweet smell as well as a sound; and surely we who stink through the foulness of our sins, are only a sweet smell unto God as being covered with the garment of Christ. But God would have the bells give a sound; because the garment of Christ does not procure favor for us, except by the sound of the Gospel, which diffuses the sweet savor of the Head amongst all the members. In this allegory there is nothing too subtle or far-fetched; for the similitude of the smell and the sound naturally leads us to the honoring of grace, [165] and to the preaching of the Gospel. By the pomegranates, therefore, which were attached to the hem of the garment, God testified that whatever was in the priest smelt sweetly, and was acceptable to Him, provided the sound accompanied it; the necessity of which is declared, when God denounces death against the priest if He should enter the sanctuary without the sound. And assuredly it was a general invitation which awakened the peoples' minds to attention, whilst the sacred offices were performed. There is no absurdity in the fact, that the punishment which God threatens does not properly apply to Christ; because it was necessary to issue severe injunctions to the Levitical priests, lest they should omit these external exercises of piety, until the truth was manifested. The ancients do not unwisely make a spiritual application of this to the ministers of the Church; for the priest is worthy of death, says Gregory, [166] from whom the voice of preaching is not heard; just as Isaiah reproves "the dumb dogs." (Isaiah 56:10.) But this we must especially remember, that the garment of Christ is sonorous, since only faith, which cometh by hearing, clothes us with His righteousness.

36. And thou shalt make a plate. It is not without reason that this inscription is placed upon the priest's forehead, that it may be conspicuous; for not only did God thus testify that the legal priesthood was approved of, and acceptable to Him, since He had consecrated it by His word, but also that holiness was not to be sought elsewhere. These two things, then, are to be observed, -- first, that the priesthood of His own appointment is pleasing to God, and so, that all others, however magnificently they may be spoken of, are abominable to Him, and rejected by Him; and secondly, that out of Christ we are all corrupt, and all our worship faulty; and however excellent our actions may seem, that they are still unclean and polluted. Thus, therefore, let all our senses remain fixed on the forehead of our sole and perpetual Priest, that we may know that from Him alone purity flows throughout the whole Church. To this His words refer,

"For their sakes I sanctify myself, that they also might be sanctified through the truth." (John 17:19;)

and the same thing is expressed in this passage of Moses, "that Aaron may hear the iniquity of the holy things," etc. It is undoubtedly a remarkable passage, whereby, we are taught that nothing proceeds from us pleasing to God except through the intervention of the grace of the Mediator; for here there is no reference to manifest and gross sins, [167] the pardon of which it is clear that we can only obtain through Christ; but the iniquity of the holy oblations was to be taken away and cleansed by the priest. That is but a poor exposition of it, that if any error were committed in the ceremonies, it was remitted in answer to the prayers of the priest; for we must look further, and understand that on this account the iniquity of the offerings must be purged by the priest, because no offering, in so far as it is of man, is altogether free from guilt. This is a harsh saying, and almost a paradox, that our very holinesses are so impure as to need pardon; but it must be borne in mind that nothing is so pure as not to contract some stain from us; just as water, which, although it may be drawn in purity from a limpid fountain, yet, if it passes over muddy ground, is tinged by it, and becomes somewhat turbid: thus nothing is so pure in itself as not to be polluted by the contagion of our flesh. Nothing is more excellent than the service of God; and yet the people could offer nothing, even although prescribed by the Law, except with the intervention of pardon, which none but the priest could obtain for them. There is now no sacrifice, nor was there ever, more pleasing to God than the invocation of His name, as He himself declares,

"Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me," (Psalm 50:15;)

yet the Apostle teaches us that "the sacrifice of praise" only pleases God when it is offered in Christ. (Hebrews 13:15.) Let us learn, then, that our acts of obedience, when they come into God's sight, are mingled with iniquity, which exposes us to His judgment, unless Christ should sanctify them. In sum, this passage teaches us that whatsoever good works we strive to present to God are so far from deserving reward, that they rather convict us of guilt, unless the holiness of Christ, whereby God is propitiated, obtains pardon for them. And this is again asserted immediately afterwards, where Moses says that by favor of the priest the sins of the sacred oblations are taken away [168] "for favorable acceptation," i.e., that the Israelites may be sure that God is reconciled and favorable to them. I have nothing to say of the tiara itself, which some call a mitre, (cidarim,) and others a cap; neither do I choose to philosophize too subtilely about the belt or girdle. [169]

40. And for Aaron's sons. The sons of Aaron also are separated not only from the body of the people, but likewise from the Levites; for a peculiar dignity was attached to that family, from whom his successor was afterwards to be taken. [170] And since no single individual was able to perform all their offices, they were distributed amongst them. Hence it was that they were adorned with the coat, the girdle, and the bonnet, "for glory and for beauty." We shall see as to their anointing in the next chapter. Their hands are said be filled, [171] when they are made fit for offering sacrifices, for as long as their hands are unconsecrated (profanae) they are accounted empty, even though they may be very full, since no gift is acceptable to God except in right of the priesthood; consequently their fullness arose from consecration, whereby it came that the oblations duly made had access to God. But we must observe that it is not their father Aaron, but Moses, who sanctifies them, that the power itself, or effect of their sanctification, may rest in God, and may not be transferred to His ministers. Perhaps, too, God would anticipate the calumnies of the ungodly, lest any should afterwards object that Aaron had fraudulently and unjustly extended the honor conferred upon himself alone to his sons also, and thus had unlawfully made it hereditary. He was protected against this reproach by the fact, that the sacerdotal dignity came to them from elsewhere. Besides, by these means the posterity of Moses was more certainly deprived of the hope they may have conceived in consideration of what their father was. Therefore Moses, by inaugurating the children of Aaron, reduced his own to their proper place, lest ally ambition should hereafter tempt them, or lest envy should possess them when they saw themselves put below others.

42. And thou shalt make them linen breeches. Since men, in their natural levity and frowardness, lay hold of the very slightest causes of offense to the disparagement of holy things, and so religion easily sinks into contempt, God here, as a precaution against such a danger, delivers a precept respecting an apparently trivial matter, viz., that the priests should cover their nakedness with breeches. The sum is, that they should conduct themselves chastely and modestly, lest, if anything improper or indecorous should appear in them, the majesty of holy things should be impaired. Some, therefore, thus explain the clause, "that they may minister in holiness," [172] as if it were said, "that they may be pure from every stain, and may not desecrate God's service." In my opinion, however, the word qvds kodesh, should be taken for the sanctuary; and this is the more natural sense. A threat is added, that if they neglected this observance it would not be with impunity, since they would bring guilt upon themselves. Nor can we wonder at this, since all carelessness and negligence in the performance of sacred duties is closely connected with impiety and contempt of God. What immediately follows as to its being a perpetual law or statute, some, in my judgment improperly, restrict to the precept respecting the breeches, for it has a natural reference to the other ordinances of the priesthood. God therefore declares generally, that the Law which He gives is not for a little time, but that it may always remain in force as regards His elect people; whence we infer that the word vlm gnolam [173] whenever the legal types are in question, attains its end in the advent of Christ; and assuredly this is the true perpetuity of the ceremonies, that they should rest in Christ, who is their full truth and substance. For, since in Christ was at length manifested what was then delineated in shadows, these figures are established, because their use has ceased after the manifestation of their reality. And this we have already seen was long ago foretold by David, when he substitutes for the Levitical priesthood another "after the order of Melchisedec," (Psalm 110:4;) but the dignity being transferred, as the Apostle well reminds us, the Law and all the statutes must be of necessity transferred also. (Hebrews 7:12.) The ancient rites, therefore, are now at an end, because they do not accord with the spiritual priesthood of Christ; and herein the twofold sacrilege of the Papacy betrays itself, in that mortal men have dared to substitute another third priesthood for that of Christ, as if His were transitory; and also, in their foolish imitation of the Jews, have heaped together ceremonies which are directly opposed to the nature of Christ's priesthood. They reply, indeed, that His priesthood remains entire, although they have innumerable sacrifices; but they vainly endeavor to escape by this subterfuge, for if it was unlawful to change, or to innovate anything in the legal priesthood, how much less is it lawful to corrupt the priesthood of Christ by strange inventions, when its integrity has been ratified by the inviolable oath of God? The Father says to the Son, "Thou art a priest for ever;" how, then, does it avail to make the silly assertion that nothing is taken away from Christ, when an innumerable multitude (of priests) are appointed? How do these things accord, that He was anointed to offer Himself by the Spirit, and yet that He is offered by others? that by one offering He completed His work unto our full justification, and yet that He is offered daily? Now, if there be now-a-days no lawful priest except such an one as possesses in himself what was foreshewn in the ancient types, let them bring forth priests adorned with angelic purity, and as it were separate from the ranks of men, otherwise we shall be at liberty to repudiate all who are defiled by the very slightest stain. Hence, too, has arisen their second sacrilege, viz., that they have dared to obscure the brightness of the gospel with a new Judaism. They were altogether without the means of proving their priesthood, and so their easiest plan was to envelop their vanity in an immense mass of ceremonies, and, as it were, to shut out the light by clouds. So much the more diligently, then, must believers beware of departing from the pure institution of Christ, if they desire to have Him for their one and eternal Mediator.

Footnotes:

[158] Supplied from Fr.

[159] "Non pas en effigies exterieures de diamans et rubies." -- Fr.

[160] Added from Fr.

[161] "Ad Dei cultum." -- Lat. "A sacrifier." -- Fr.

[162] The Hebrew name of the breastplate, viz., chsn, is a word whose root has not been preserved in the Heb. But in the Arabic its root signifies elegant, or adorned with beauty, according to Simon's Lexicon. There is no discoverable reason for its signifying strength, or a treasure. -- W.

[163] "R. Salomon thinketh, that the Urim and Thummim was nothing else but the name of Jehovah, which was written in letters and put within the breastplate; which name some ancient Hebrews, even before Christ, did take to signifie the Trinitie. In this word, yhvh Jehovah, they would have the first letter yod, taken for the Father; he, for the Son, which letter is doubled to signifie his two natures, the humane and divine; and vau, which is a conjunctive copulative, signifieth the Holy Ghost. -- Vatab. But between these words, Urim and Thummim, and the name Jehovah, there seemeth to be small affinitie." -- Willet in loco.

[164] Lat., "in malogranatis, vel malts punicis;" the latter being the translation of the V.

[165] "Que la justice de Jesus Christ nous rend odoriferans par la predication de l'Evangile;" (leads us to this) that the righteousness of Jesus Christ makes us sweet through the preaching of the Gospel. -- Fr.

[166] Quoted in the Glossa Ordinaria in loco: "Quia tram contra se occulti Judicis provocat, si sine praedicationis sonitu incedit."

[167] Addition in Fr., "Et qu'on puisse condamner par le sens commun;" and which even common sense must condemn.

[168] Lat., "In beneplacitum." A. V., "That they may be accepted." The translation I have given is that of Ainsworth.

[169] This sentence is omitted in the Fr.

[170] "Les successeurs de la souveraine sacrificature;" the successors in the sovereign priesthood.

[171] A.V., "consecrate," v. 41. Margin, "fill their hand;" i.e., says Rosenmuller, in loco, "thou shalt deliver them the power of their office. Le Clerc suggests that the phrase is perhaps borrowed from some ancient oriental rite, in which the ensigns of office were put into the hands of those to whom it was entrusted. It appears also, from the following chapter, [15]ver. 24, that all the sacred offerings were placed by Moses in the hands of the priests at their inauguration."

[172] "To minister in the holy place." -- A. V.

[173] The primary signification of this word is hidden; hence a period of time, of which either the end or the beginning is hidden; and therefore frequently it is used for eternity, or as in the A. V., for ever. -- W.

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The Names on Aaron's Breastplate
Aaron shall bear their names before the Lord, upon his two shoulders, for a memorial.... And Aaron shall bear the names of the Children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the Holy Place.'--EXODUS xxviii. 12,29. Every part of the elaborately prescribed dress of the high priest was significant. But the significance of the whole was concentrated in the inscription upon his mitre, 'Holiness to the Lord,' and in those others upon his breastplate and his shoulder. …
Alexander Maclaren—Expositions of Holy Scripture

Ninth Day. Holiness and Mediation.
And thou shalt make a plate of pure gold, and grave upon it, HOLINESS TO THE LORD. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall always be upon his forehead, that they may be accepted before the Lord.'--Ex. xxviii. 36, 38. God's house was to be the dwelling-place of His Holiness, the place where He was to reveal Himself; as the Holy One, not to be approached but with …
Andrew Murray—Holy in Christ

Edwards -- Spiritual Light
Jonathan Edwards, the New England divine and metaphysician, was born at East Windsor, Connecticut, in 1703. He was graduated early from Yale College, where he had given much attention to philosophy, became tutor of his college, and at nineteen began to preach. His voice and manner did not lend themselves readily to pulpit oratory, but his clear, logical, and intense presentation of the truth produced a profound and permanent effect upon his hearers. He wrote what were considered the most important …
Grenville Kleiser—The world's great sermons, Volume 3

That the Ruler Should be Pure in Thought.
The ruler should always be pure in thought, inasmuch as no impurity ought to pollute him who has undertaken the office of wiping away the stains of pollution in the hearts of others also; for the hand that would cleanse from dirt must needs be clean, lest, being itself sordid with clinging mire, it soil whatever it touches all the more. For on this account it is said through the prophet, Be ye clean that bear the vessels of the Lord (Isai. lii. 11). For they bear the vessels of the Lord who undertake, …
Leo the Great—Writings of Leo the Great

Joshua and the Angel
The steady advancement made by the builders of the temple greatly discomfited and alarmed the hosts of evil. Satan determined to put forth still further effort to weaken and discourage God's people by holding before them their imperfections of character. If those who had long suffered because of transgression could again be induced to disregard God's commandments, they would be brought once more under the bondage of sin. Because Israel had been chosen to preserve the knowledge of God in the earth, …
Ellen Gould White—The Story of Prophets and Kings

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not …
Thomas Watson—A Body of Divinity

That the Ruler Should be Always Chief in Action.
The ruler should always be chief in action, that by his living he may point out the way of life to those that are put under him, and that the flock, which follows the voice and manners of the shepherd, may learn how to walk better through example than through words. For he who is required by the necessity of his position to speak the highest things is compelled by the same necessity to exhibit the highest things. For that voice more readily penetrates the hearer's heart, which the speaker's life …
Leo the Great—Writings of Leo the Great

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means …
Leo the Great—Writings of Leo the Great

Fourth Sunday after Epiphany
Text: Romans 13, 8-10. 8 Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor; love therefore is the fulfilment of the law. CHRISTIAN LOVE AND THE COMMAND TO LOVE. 1. This, like the two …
Martin Luther—Epistle Sermons, Vol. II

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go …
Thomas Watson—A Body of Divinity

The Earliest Christian Preaching
1. THUS far we have confined ourselves to the words of Jesus. The divine necessity of His death, indicated in the Old Testament and forming the basis of all His teaching regarding it, is the primary truth; the nature of that necessity begins to be revealed as the death is set in relation to the ransoming of many, and to the institution of a new covenant -- that is, a new religion, having as its fundamental blessing the forgiveness of sins. I do not think this view of our Lord's mind as to His own …
James Denney—The Death of Christ

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament