expression for purity (see Eph. vl. 14). (3) The coat was an inner garment, and bound close to the body with the girdle, to su!(gest that pwity and truth should be found "in the inner parts" (Ps. Ii. 6; Jer. xxxi. 33; Rom. ii. 29). 2. There were al,so breeches. (1) These are not mentioned here, but they are described in Exod. xxviii. 42, "And thou shalt make them linen breeches to cover their nakedoess" (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 Ezek. xliv. 17, 18; 2 Cor. v. 2, 3; Rev. iii. 18). II. THE EPIIOD WITH ITS BOBE. 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 (11;:)tt) comes from the verb (iD or M1El), 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) 'l.'his, and the holy garments in general which were associated with the ephod, from ii. derive the name of the "robe of righteousness" and "garments of salvation" (see Isa. lxi. 10, margin). They were the garments in which th11 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; BO, 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 Tnm,rnrn. 1. The Urim and Thum- mim 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 (Exod. :u:i.x. 8-12) the stones are mentioned, but we read there nothing of the Urim and Thummim. This is intelligible if they be the same j bot if not, the double omission in things BO important is inexplicable. (2) An attentive consideration of Exod. :u:viii. 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 'l'hummim. 2. They ,·epresented thB sainta as cherished in thB heart of <Jhrut. (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 IUld permanently our interests have entered into his sympathies. They are engraven in gems to show how precious to him are his saints (Mai. iii. 17). The gems were various, and yet all were united in the breastplate of the high priest, to show how in- dividuality 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 (Matt. v. 16, 16; Jude 24). (3) 'l'he 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 (Exod. :u:viii. 28). So are we with precious bonds girded to the Redeemer, from which blessed union it would be sinful and disas- trous to become dislinked. (4) There were also connected with this robe of redemp- tion 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 UITBE WITH ITS GOLDEN PLATE. 1. TM mitre. (1) This was like a turban bound round the head. (2) It was an ornament of honourable distinction. The t.erm here used is rendered "diadem" in Job uix. 14. 2. The goldffl plate. (1) This 128 THE BOOK OF LEVITIOUS. [011. vm. 1--38.
was upon the front of the mitre. It appears to have been ornnmented with flowers and leaves. Possibly th_ere is an allt1s~on to this w~en the P~almist, 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 the~e holy garments were intended to create respect for the priesthood among the people of Israel bow we should reverence the glorious .Antitype 1-J. A. M. '