A) INTRODUCTION TO THE HIGH PRIEST.

B) TO THE GARMENTS.

C) THE UNDERGARMENTS.

D) THE GIRDLE.

E) THE CURIOUS GIRDLE OF THE EPHOD.

F) TWO SETS OF GARMENTS.

G) THE EPHOD.

H) THE BLUE ROBE OF THE EPHOD.

I) THE BREASTPLATE.

J) THE URIM AND THE THUMMIM.

K) THE TWO ONYX STONES.

L) THE MITRE.

 

 

A) INTRODUCTION TO THE HIGH PRIEST

 

 

Before I address the attire there is an interesting statement made by God to Aaron that we should look at:  “I have given your Priests office unto you as a service of gift,” Numbers 18:7.  Notice that even while we are attempting to serve God He is blessing us.  However, the High Priest was first of all a Mediator.  This was pre-eminently His work.

 

Although the sinner might bring the offering, he could not sprinkle the blood, neither could he eat the Shewbread, nor offer the incense, nor trim the lamps.  All this Someone else must do for him.  Although he could approach the Temple, he could not enter It; though he could supply the sacrifice, he could not offer it; though he could kill the lamb, he could not minister the blood.  God was accessible to him only through the mediation of the High Priest.  He could approach God only in the Personage of Another (Heb. 8:1; 10:10).  All this strikingly is a representation of the mediatorial work of our “Great High Priest,” Hebrews 4:14, Jesus Christ.  In addition, the fact is brought out that anyone who places their hands upon the offering and confesses their sins, “it shall be forgiven him,” Leviticus 4:22 & 26 & 27 & 35, and he becomes reconciled to God by the death of His Son (Rom. 5:10).

 

Because of his pre-eminence he was called the High Priest (Lev. 4:3; 21:10).  All lower offices were included in the High Priestly position, and as such he stood as the symbol of the whole priesthood.  He offered daily in the Sanctuary (Lev. 6:19-23; Heb. 7:27), and cared for the lamps and lit them (Exo. 30:8; Lev. 24:2-4; Num. 8:2), along with burning the incense (Exo. 30:7-8).  Whatever service the priests performed was only done on behalf of the High Priest, as it was his prerogative to perform or delegate a task (except for the Day of Atonement of course.  Think of the High priest as the captain of a ship, who is responsible for all the actions of his crew, and you have a wonderful analogy of the High priests’ duties).

 

Despite this, the High Priest was to be “merciful” and act “in things pertaining to God,” because it was His specific duty “to make reconciliation for the sins of the people,” Hebrews 2:17.  From DA:165 we learn:  “The priesthood was established to represent the mediatorial character and work of Christ.”

 

To examine into the genealogy of each candidate (for only the sons of Aaron could serve as High Priest), became the task of certain priests.  It was later taken over by the Sanhedrin, who spent part of their time in this work.  If a priest successfully proved his genealogical right to the office and passed the physical test required -- if he had not disqualifying deformities of body -- he was dressed in white garments and his name was inscribed on the official list of authorized priests.  On the other hand, if he failed to satisfy the examination, he was dressed in black.  I mention this because it may be that Revelation 3:5 is based upon this custom:  “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the Book of Life, but I will confess his name before My Father, and before His angels.”

 

The fact that God wants us all to be priests is comprised in the statement:  “And ye shall be unto Me a kingdom of priests, and an holy nation,” Exodus 19:6.  By contrast, the High Priest is contained in the representations of:  First, that he bore the tribal names of the entire nation upon his shoulders in the onyx stones; Second, that the tribal names were engraved in the twelve gems of the breastplate, placed over his heart; And Lastly, “If the priest that is anointed do sin according to the sin of the people,” Leviticus 4:3, indicates the only time in Scripture where another person’s sin is considered as if all the people had done this (see Eze. 18:20; and the account in Joshua, Chapter 7 with Achan’s sin may be considered also as evolving the entire nation; and only the last part of the verse in Eze. 3:20).  As such, we should be serving the true High Priest; i.e., Jesus Christ.

 

By this we can clearly see that if Christ had sinned, all would be lost:  “For every high priest. . . is ordained for men,” Hebrews 5:1.  This representative character of the High Priest cannot be stressed enough.  When Adam sinned, death passed upon all men (Rom. 5:12, 17-19), and Adam represented all of mankind.  So likewise, Christ, being The Second Man and The last Adam, is The Representative of man (1Co. 15:22 & 45-47).

 

Thus, the High Priest, being a representative of the nation of Israel (all men), identified with their sins and was worthy of death.  He transacted with God for the people and in this sense, He was the people.  If God accepted Him, God accepted the people because of Him.  For this reason, the people were very anxious to hear the sound of the bells (= Second Coming) on the bottom of the High Priests robe (Exo. 28:34 & 39:26) on the Day of Atonement.  Therefore, since we are all considered priests, then never let it be said of us, “that thou shalt be no priest to Me:  seeing thou hast forgotten the Law of thy God,” Hosea 4:6.

 

My last point about this is that the Jews called the Book of Leviticus a manual of rules for the priests.  By contrast, the Book admonishes over and over again, “say unto them [the people],” Leviticus 1:2; 15:2; 17:2 & 8; 18:2; 19:2; 20:2; 21:1; 22:3 & 18; 23:2 & 10; 25:2; 27:2.  For here again, we are all priests unto God (Exo. 19:6), representing as the Jewish people were instructed to do, God’s character to the world.  “The Church on earth, composed of those who are faithful and loyal to God, is the ‘true tabernacle,’ whereof the Redeemer is the minister. . . The tabernacle is Christ’s body, and from north, south, east, and west, He gathers those who shall help to compose it.”  ST, Feb. 14, 1900.

 

As Aaron was anointed for the office of High Priest, so Christ was anointed at His baptism to begin the most important phase of His ministry.  And just like the Holy Spirit descended in the form of a dove (Mat. 1:10; Mark 1:10; Luke 3:22; John 1:32), symbolic of this is the superabundant amount of oil (representing the Holy Spirit), used in the anointing of Aaron.  “It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard:  that went down to the skirts of his garments.”  Psalm 133:2.  This overabundant amount of oil was doubtless indicative of the fullness of the Spirit that should rest upon Aaron (Christ) as he ministered before God and His people (1Sa. 10:1, 6; 16:13; Isa. 61:1; Luke 4:18; Acts 10:38).

 

We learn from Ezekiel 44:17-18:  “And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.  They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; [and here is the key and the reason why] they shall not gird themselves with any thing that causeth sweat.”  The High Priest, representing purity (of character) was to be so clean of impurities that he was not even allowed to perspire.  And of Christ it is stated that He “was in all points tempted,” Hebrews 4:15, yet He had no propensity to sin (5BC:1128; 13MR:18).  The High Priest had duties to perform in the Court, Holy Place, and the Most Holy Place.  However, he was the ONLY priest allowed into the Most Holy Place (Heb. 9:6), and even then, that was only once a year on the Day of Atonement (Heb. 9:7; Lev. 16:17).

 

 

B) TO THE GARMENTS

 

 

From PP:351 and GW:173, we read:  “Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with the sense of the Holiness of God, the sacredness of His worship, and the purity required of those who came into His presence.”

 

 

C) THE UNDERGARMENTS

 

 

The undergarment was made for the specific purpose of covering up the nakedness of the priests from the loins to the thighs (Exo. 28:42).  Here is Exodus 20:28:  “Neither shalt thou go up by steps unto Mine Altar, that thy nakedness be not discovered thereon.”  The Scriptures give us explicit instructions in regards to the modest dress concerning women (1Ti. 2:9-10; 1Pe. 3:3), and therefore, should not the same apply to men also?

 

The garments of the High Priest (and the common priests) were “holy garments” and “for glory and for beauty,” Exodus 28:2 & 40.  They were “of fine linen of woven work,” Exodus 39:27.  They were “whole [meaning woven in one piece] and without blemish [that is, no rips or uncleanness], DA:709.  Does the “woven in one piece” remind you of Christ’s spotless and seamless “coat,” John 19:23, representing His character?  And does it not also remind us of the high priest, Caiaphas, who as High Priest, rent his clothes (Mat. 26:65; Mark 14:63), of which God would not suffer it to be so with His Son’s garments.  In other words, Caiaphas, in essence, by ripping his High Priestly garments, and as a representative of the Nation of Israel by bearing their sins, testified to their separation from Christ; just as much as God showed that separation of Himself from Israel (to come) by the rending of the Sanctuary curtain by an unseen hand (Mat. 27:51).

 

Christ’s robe then, is representative of the High Priestly robe of righteousness, and was not rent in the fulfillment of prophecy (Psa. 22:18; John 19:23-24), even after His death.  To have torn or blemished this robe would in essence have meant that Christ did not live out His life to the very end -- unblemished.

 

It is also worth noting that Joseph of Arimathaea “bought fine linen,” Mark 15:46, to wrap the body of Jesus in.  The “fine linen” was white, just like that of the High Priests garment, once again representing the symbol of Christ’s righteousness (Rev. 19:8).  Since Christ deserved to wear the High Priestly robe, Joseph of Arimathaea was the instrument in re-supplying what Satan would have loved to take away.  However, God is more concerned with:  “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.”  First Peter 3:3-4.

 

Before we go on to discuss more closely the High Priests garments, I would like us to notice that “for Aaron’s sons thou shalt make coats. . . girdles, and bonnets,” Exodus 28:40.  These composed the outer garments.  The under garment, or “linen breeches” extended “from the loins even unto the thighs,” Exodus 28:42.

 

 

D) THE GIRDLE

 

 

The girdle was “of fine twined linen, and blue, and purple, and scarlet, of needlework,” Exodus 39:29.  The girdle was used to bind up the “coat” for greater freedom of movement and service.  It is uniformly an emblem of readiness for work and service.  Jesus said of it:  “Let your loins be girded about, and your lights burning,” Luke 12:35.  And of the Messiah it is stated:  “Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins,” Isaiah 11:5.  Or as Paul puts it:  “Have your loins girt about with truth,” Ephesians 6:14.

 

A “girdle” has special meaning and value in the East.  In Jeremiah 13:1-10 we learn that even “a linen girdle” is “good for nothing” if it “was marred.”  Jonathan gave to David “his girdle,” First Samuel 18:4, thus ratifying their covenant of brotherhood; but also as a sign that he had surrendered to David his royal inheritance.

 

A “girdle” of leather such as worn by Elijah and John the Baptist (2Ki. 1:8; Mat. 3:4; Mark 1:6) expressed deep humility.  The “girdle” of Paul was taken from him to show that the Gentile’s would bind him (Acts 21:11).  And Christ is shown in Heaven as “girt about the paps with a golden girdle,” Revelation 1:13.  Thus it is that He is the most worthy of all of us to wear one.

 

In a side note, a common priest never wore any gold.  Therefore, this shows that Christ is our “High Priest,” not just any priest.  However, the girdle of the High Priest was not golden, but only inwrought with gold (See Exo. 28:8).  This shows the preeminence of This particular High Priest; the Antitype exceeding the type.

 

Before I go on, let me make just a note on the “paps.”  A military girdle was worn about the waist (2Sa. 20:8; 1Ki. 2:5).  However, according to the instructions for the garments of the High Priest, as given in Ezekiel 44:18, “they shall not gird themselves with anything that causeth sweat.”  This can be rendered:  “in sweating places,” as some Jewish writers interpret it.  This serves to illustrate that the High Priests do not gird themselves in a place wherein they sweat.  In addition, according to tradition, when they gird themselves, they do not gird themselves neither below their loins, nor above their arm holes, but over against their arm holes.  Thus, we can determine that “paps” equals the “breast” area.  Josephus (Antiqu. l. 3. c. 7. sect. 2.) records that the High Priests garment was girt about the breast, a little below the arm holes.  And the Targum paraphrases it thus:  “they shall not gird about their loins, but they shall gird about their heart.”

 

However, in a side note, the High Priests girdle on the Day of Atonement was of white linen only (Lev. 16:4).  According to Ellicott’s Commentary for English Readers:  “These garments were the same as those of the ordinary priests, except the turban, which was a little taller.”  And according to the Benson Commentary:  “ Upon other days, when the high-priest officiated, he was bound to put on all the garments mentioned Exodus 28:4, four of which were called golden garments, because there was a mixture of gold in them; but on this day he put on only the four linen garments here specified, which were common to him with the ordinary priests.  The reason whereof was, that this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments.”

 

 

E) THE CURIOUS GIRDLE OF THE EPHOD

 

 

The “Curious Girdle of the Ephod” (Exo. 28:8 & 39:5), had the same royal colors as the Girdle, but threaded even more with pure gold.  It fitly represented Christ’s waist.  The word “curious” means, “skillful; expert in workmanship.”  Although it had the same colors, its threaded gold made it stand out like a cowboy’s belt buckle would today.  It was the band for fastening the ephod, which is upon it, and of the same work, of one piece with it.

 

The inner linen garment was used “to cover their nakedness,” Exodus 28:42.  Therefore, Christ says to those who are preparing for His Second Coming:  “I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear;” Revelation 3:18.  If we are found to be conditioning our characters with traits of righteousness, then our “nakedness” will “not appear.”

 

In the Levitical priesthood, any stranger who could not prove his genealogy directly from Aaron, the High Priest, was cast out of the priesthood, and was even subject to death (Num. 3:10 & Ezra 2:62).  Likewise, the Christian who cannot prove his blood relationship to Christ, the Heavenly High Priest, will have no part in the “royal priesthood,” First Peter 2:9, and will finally be cast out to suffer the “second death,” Revelation 2:11; 20:6 & 14; 21:8.

 

This brings up the question of Christ being able to fulfill the position of High Priest, since He was not a direct descendent of Levi/Aaron.  This is cleared up when we understand that it is God Who appoints whom the High Priest will be.  Just as Melchizedek was made a priest and king by appointment, so we read of Christ in Hebrews 7:20-21:  “And inasmuch as not without an oath He was made priest:  (For those priests were made without an oath; but this with an oath by Him that said unto Him, The Lord sware and will not repent, Thou art a Priest for ever after the order of Melchisedec.”  Now who wants to argue with the Lord?

 

In symbolism, since a “girdle” wraps around the waste and hangs down to one’s ankles, it is very symbolistic of a servant and well represents our Lord Who Came down to minister as a servant to us (see Mark 10:45).  It was at the end of His last Passover that our Lord girded Himself with a towel (girdle if you will) and washed His disciple’s feet.  He then wiped their feet dry with the towel (girdle) that was around His loins.  What more of a pointed lesson could our Lord have given to them on what it meant to be a servant (John 13:4-17) than at that present time when they were pushing for Him to be a king?

 

 

F) TWO SETS OF GARMENTS

 

 

The High Priest had two sets of garments.  One was of plain white linen (Exo. 39:27 & 29), like those of the common priest, except for the mitre and the girdle.  “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.”  Exodus 28:39.  The Hebrew word for “embroider” is “shabats,” literally meaning, “to weave in a checkered, or plaited work, or pattern; to interweave colored threads in squares; to incase gems in gold.”  The High Priest wore these plain garments, pure white linen (Lev. 16:2-4 & 23), only on the Day of Atonement.  This is because he was to enter into the Most Holy Place as a suppliant -- humble and righteous (sinless) in character.

 

“As in the typical service the high priest laid aside his pontifical robes and officiated in the white linen dress of an ordinary priest; so Christ laid aside His royal robes and garbed Himself with humanity and offered sacrifice, Himself the priest, Himself the victim.  As the high priest, after performing his service in the Holy of Holies, came forth to the waiting congregation in his pontifical robes; so Christ will Come the Second Time, clothed in garments of whitest white, “so as no fuller on earth can white them.”  Mark 9:3.  He will Come in His Own glory, and in the glory of His Father, and all the angelic host will escort Him on His way.”  AA:33.

 

 

G) THE EPHOD

 

 

The Ephod was the costliest and the most magnificent of the High Priests attire.  It had no sleeves and hung down on both the breast and the back.  It was richly made of “gold, blue, and purple, and scarlet, and fine twined linen,” Exodus 39:3 & 28:6.  These garments, front and the back, were clasped together at the shoulders with a thin thread of “gold” wire (Exo. 28:11), which was topped off with two onyx stones.

 

Upon each of these onyx stones were engrafted six of the names (six on one, six on the other) of the tribes of Israel (Exo. 28:9-12; 39:6).  The names of Israel were engraved “according to their birth,” Exodus 28:10.  These names were “graven as signets are graven,” Exodus 39:3 & 7.  Now a signet is a seal, and this would give validity to the authority of the High Priest to represent one who is set apart and sealed by God.  Therefore, we can better understand how that we are sealed through the ministration of the Holy Spirit:  “Who hath also sealed us, and given the earnest of the Spirit in our hearts.”  Second Corinthians 1:22.  “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”  Ephesians 4:30 (see also Eph. 1:13).  Therefore, just as the Ephod was clasped together at the shoulders with two onyx stones, so the Messiah was to contract that “the government shall be upon His shoulder,” Isaiah 9:6.

 

We do not know what the onyx stones were made off, but the Septuagint states that the stones were “emeralds.”  However, Josephus, the Jewish historian, believed that the onyx stones were sardonyx, which is a three-layered stone, consisting of black, white, and red for its coloring; white being the most prominent.

 

 

H) THE BLUE ROBE OF THE EPHOD

 

 

The Blue Robe of the Ephod was the garment worn next over the embroidered coat.  It was of woven work, all of blue (Exo. 28:31; 39:22).  It was a seamless garment with slits in the sides for the arms, while it had an opening also in the top for the head.  It reached to just below the knees of the High Priest and was trimmed at the bottom, or hem, with “pomegranates of blue, and of purple, and of scarlet,” Exodus 39:22-26 & 28:31-35, alternated with pure gold “bells,” Exodus 28:33.  Through the sounding of the “bells” the people were able to follow the High Priests movements and be in prayer with him.  So it is that we are to keep within the movements of God’s will and in harmony of His wishes and movements upon this earth.

 

The bells played a special part on the Day of Atonement, for their joyful sound indicated to the people that the High Priest had finished his work in safety, and that God had accepted the sacrifice for their sins.  What a joy that will be to us when we hear from Christ:  “Well done, thou good and faithful servant:  thou hast been faithful over a few things, I will make thee ruler over many things:  enter thou into the joy of thy Lord,” Matthew 25:21.

 

Why the “pomegranates?”  The pomegranate of ordinary size contains approximately 650 seeds (more than any other fruit of its kind).  Knowing that “the seed is the Word of God,” Luke 8:11, it thus would symbolize the spreading of it.  More importantly, the pomegranate is a round fruit about the size of an apple and is blood red, indicating again the sacrificial blood of Jesus Christ.

 

 

I) THE BREASTPLATE

 

 

Like the Ephod, the Breastplate was made of the same material.  It had four rows of precious stones, three in each row, one for each tribe, because the name of one tribe was in each of these stones (Exo. 28:15-21).  They glistened like diamonds, reflecting the light, and magnifying the names engraved upon them (EW:251).  “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.”  Exodus 28:29.  He thus carried Israel both on his shoulders and on his heart, both as a sign of judgment and responsibility.  Again I sight:  “and the government shall be upon His shoulder,” Isaiah 9:6.  It was also to show that he carried the burdens of Israel:  “Cast thy burden upon the LORD, and He shall sustain thee,” Psalm 55:22.

 

What is important to transfer over from this implication of “stones” upon the Breastplate, is that our names are upon the heart of our Lord, written in “stone,” just like the Ten Commandments, having the same value, the same significance (What a thought).  And we are being prayed over and agonized over in the Heavenly Sanctuary right now by our precious Lord.  The High Priest “wore a breast-plate bordered with precious stones of different materials [102], the same as compose the twelve foundations of the city of God.”   4aSG:101-102.

 

Just as Aaron was commanded to wear the names of the twelve tribes of Israel on the Breastplate whenever he went into the Holy Place, “to bring them to continual remembrance before the Lord,” Exodus 28:29, in the same way we should bring into the presence of God those names of whom are near and dear to us; especially those who are hurting physically, emotionally and spiritually.

 

It is interesting to note that Ezekiel calls of these stones upon the Breastplate, the “covering” of Lucifer (Eze. 28:12-19).  Understanding this, it is amazing to me to realize just what Satan gave up.  So it was with the “stones” listed in Exodus, Ezekiel, and Revelation, where the difference is, that with Ephraim and Dan, they were left out.  If we are to continue to be upon the Heart of Jesus, we must, through His power, keep our characters clean, contrary to what happened to these two tribes.  One might also notice that the tribe of Dan was one of the closest to the Sanctuary (See my Excel Spreadsheet:  “SANCTUARY TRIBAL LAYOUT, THE.”).

 

The High Priest acted not only as an intercessor from day to day throughout the year, but he also judged Israel.  This God indicated by the Urim and Thummim on the breastplate that the High Priest wore (Exo. 28:30; Lev. 8:8; 1Sa. 28:6), called the “breastplate of judgement,” Exodus 28:15 & 29-30.  (Note:  The priests were also teachers in Israel, ED:78, and under God they also acted as rulers until the time of Samuel, when Israel demanded a king, 1Sa. 8:4-5 & 19-20).

 

At Christ’s ascension, He was anointed and “made an High Priest for ever after the order of Melchisedec,” Hebrews 6:20.  The judgment, of which He is the Overseer, is the Investigative Judgment, and will end when God closes probation and Christ lays off “His priestly attire” and clothes “Himself with His most kingly robes,” EW:281.  Then the redeemed, receiving Christ’s robe of righteousness, “shall be priests of God and of Christ a thousand years” (Rev. 20:6; Dan. 7:22), who will themselves, be judging.

 

Although God is constantly judging your actions and provides “the Urim and the Thummim,” to teach us what is right and wrong, notice more importantly that this “breastplate of judgment,” is worn “upon [or over] Aaron’s heart,” which is precisely where Christ has placed you and I.  With God, everything is always a heart issue.

 

From GW:34 we read:  “Of Aaron, the high priest of Israel, it is written, He ‘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.’ [Exo. 28:29].  What a beautiful and expressive figure this is of the unchanging Love of Christ for His Church!  Our great High Priest, of Whom Aaron was a type, bears His people upon His heart.  And should not His earthly ministers share His Love and sympathy and solicitude?”

 

The Breastplate was held in place by four rings:  “And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.”  Exodus 28:23.  Two of the rings were on the corners of the Breastplate, and two were on the Ephod (Exo. 28:23 & 26).  A ribbon of blue lace was passed through the lower rings and sewn onto the front of the Ephod a little above the Girdle (Exo. 28:26-28).  These “rings” rested right upon the shoulders of the High Priest, just as Christ promises to bear our burdens and make them light (Mat. 11:30).  To the Hebrew mind a “ring” means that whatever is being presented about a subject, when you make it a “ring,” the promise or admonition will never be broken.

 

“They wore a breast-plate bordered with precious stones of different materials, the same as compose the twelve foundations of the city of God.  Within the border were the names of the twelve tribes of Israel, graven on precious stones set in gold.  This was a very rich and beautiful work, suspended from the shoulders of the priests, covering the breast.”  1SP:398.

 

 

J) THE URIM AND THE THUMMIM

 

 

The term “Urim” is mentioned five times in Scripture, while the term “Thummim” is mentioned seven times (Exo. 28:30; Lev. 8:8; Num. 27:21; Deu. 33:8; 1Sa. 28:6; Ezra 2:63; Neh. 7:65).  They were used in determining the will of God (Num. 27:21), i.e., if the one on the left clouded over, that meant “No,” while if the one on the right lit up, that meant “Yes.”

 

The Urim means “light,” and the Thummim means “perfection.”  The article, “the,” before each, shows their distinctness.  In Deuteronomy 33:8 the order is reversed, “thy Thummim and thy Urim.”  By contrast, the Urim is alone in Numbers 27:21 & First Samuel 28:6, and the Thummim is never mentioned alone.  Levi’s glory was, “thy Thummim and thy Urim are with thy Holy One,” i.e., Levi was the representation of the entire priestly and Levitical progeny, which sprang from him (Deu. 33:8-9).

 

The exact location upon the body of the High Priest (somewhere on the Ephod) is not known.  However, near to the heart was the placement of the Urim and the Thummim upon the high priest’s breast-plate when he went in before the Lord (Exo. 28:15-30; Lev. 8:8).  This is an excellent show of how much God’s heart is with His people.

 

Near the heart was the placement of the Urim and the Thummim upon the high priest’s breast-plate when he went in before the Lord (Exo. 28:15-30; Lev. 8:8).  In Ezra 2:63 we learn of those who could not prove their priestly descent and were excluded from the priesthood, “till there should stand up a priest with Urim and Thummim,” to discover the truth.

 

According to Fausset’s Bible Dictionary:  “The Urim and Thummim were distinct from the 12 stones, and were placed within the folds of the double choshen.  Philo says that the high priest’s breast-plate was made strong in order that he might wear as an image the two virtues which his office needed.  So the Egyptian judge used to wear the two figures of Thmei (corresponding to Thummim), truth and justice; over the heart of mummies of priests too was a symbol of light (answering to Urim).  No image was tolerated on the Hebrew high priest; but in his choshen the white diamond or rock crystal engraven with “Jehovah,” to which in Rev. 2:17 the ‘white stone’ with the ‘new name written’ corresponds, belonging to all believers, the New Testament king-priests.”

 

According to First Samuel 14:19:  “Saul said unto the priest, Withdraw thine hand.”  This would mean from the Urim and the Thummim.  By contrast, never after king David are the ephod and its Urim and Thummim and breast-plate used in consulting Jehovah.  Abiathar is the last priest who uses it (1Sa. 23:6-9; 28:6; 2Sa. 21:1) as far as we know.  The higher revelation was superseded by prophets, and the Urim and the Thummim fall out of history.

 

The Urim and Thummim may have been employed by Joshua in the matter of Achan (see Jos. 7:14, 18).  Also, the Israelites most likely consulted Yahweh via the Urim and Thummim after the death of Joshua in their warfare’s (Jud. 1:1-22; 20:18 & 26-28).  The Danites, in their migration, ask counsel of a priest, perhaps in a similar manner (Jud. 18:5 & 7).  It may even be possible that the prophet Samuel was assisted by the Urim and Thummim in the selection of a king (1Sa. 10:20-22).

 

During Saul’s war with the Philistines, he made inquiry of God with the aid of the priest (1Sa. 14:36-37), Ahijah, the son of Ahitub, who at that time wore the ephod (1Sa. 14:3).  Although on two important occasions Yahweh refused to answer Saul through the Urim (1Sa. 14:37 & 28:6), it appears (from the Septuagint version of 1Sa. 14:41; see below*) that he Used the Urim and Thummim successfully in ascertaining the cause of the Divine displeasure.

 

*Though Josephus sets the date for the obsolescence of the Urim and Thummim at 200 years before his time, in the days of John Hyrcanus (Ant., III, viii, 9), the Talmud reckons the Urim and Thummim among the things lacking in the second Temple (Sotah 9 10; Yoma 21b; Yeru Kid 65b).  Both Josephus and the Talmud identify the Urim and Thummim with the stones of the breastplate.  The former simply states that the stones shone whenever the “shfkhinah” was present at a sacrifice or when the army proceeded to battle.

 

The accusation of Doeg and the answer of the high priest (1Sa. 22:10 & 13 & 15), suggest that David began to inquire of Yahweh through the priesthood, even while he was an officer of Saul.  After the massacre of the priests in Nob, Abiathar fled to the camp of David (1Sa. 22:20), taking with him the ephod (including apparently the Urim and the Thummim, 1Sa. 23:6), which David used frequently during his wanderings (1Sa. 23:2-4 & 9-12; 30:7-8), and also after the death of Saul (2Sa. 2:1; 5:19 & 23; 21:1).

 

Josephus further writes, “God declared beforehand by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God’s being present for their assistance.”  Ant., III, viii, 9.  The Talmudic explanation suggests that by the illumination of certain letters the Divine Will was revealed, and that in order to have a complete alphabet, in addition to the names of the tribes, the breastplate bore the names of the patriarchs, Abraham, Isaac and Jacob, and the words, “shibhte ye shurun.”  A later scholar even suggests that the letters moved from their places to form words (Yoma 73a,b).

 

It is difficult to tell just how much, if anything, of a lingering tradition is reflected in the view that the Urim and Thummim and stones of the Breastplate were identical.  The view most generally held today is that the Urim and Thummim were two sacred lots, one indicating an affirmative or favorable answer, the other a negative or unfavorable answer (Michaelis, Ewald, Wellhausen, Robertson Smith, Driver, G. F. Moore, Kennedy, Muss-Arnolt).  The chief support of this view is found, not in the Masoretic Text, but in the reconstruction by Wellhausen and Driver of First Samuel 14:41, on the basis of the Septuagint:  “If this fault be in me or in Jonathan, my son, give Urim (dos delous), and if it be in thy people Israel, give Thummim (dos hosioteta).”

 

“At the right and left of the breastplate were two large stones of great brilliancy.  These were known as the Urim and Thummim.  By them the will of God was made known through the high priest.  When questions were brought for decision before the Lord, a halo of light encircling the precious stone at the right was a token of the Divine consent or approval, while a cloud shadowing the stone at the left was an evidence of denial or disapprobation.”  PP:351.

 

Here is the original:  “At the right and left of the breast-plate were set two larger stones, which shone with great [399] brilliancy.  When difficult matters were brought to the judges, which they could not decide, they were referred to the priests, and they inquired of God, who answered them.  If He favored, and if he would grant them success, a halo of light and glory especially rested upon the precious stone at the right.  If He disapproved, a vapor or cloud seemed to settle upon the precious stone at the left hand.  When they inquired of God in regard to going to battle, the precious stone at the right, when circled with light, said, Go, and prosper.  The stone at the left, when shadowed with a cloud, said, Thou shalt not go; thou shalt not prosper.”  1SP:398-399. 

 

 

In an interesting side note:  “Above the Mercy Seat was the Shekinah, the manifestation of the Divine Presence; and from between the cherubim, God made known His will.  Divine messages were sometimes communicated to the high priest by a voice from the cloud.  Sometimes a light fell upon the angel at the right, to signify approval or acceptance, or a shadow or cloud rested upon the one at the left to reveal disapproval or rejection.”  PP:349.

 

 

K) THE TWO ONYX STONES

 

 

In Exodus 28:9-12 we read:  “And thou shalt take two onyx stones, and grave on them the names of the children of Israel:  Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.  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.  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.”

 

Just like the precious “stones” upon the Breastplate, so these “two onyx stones” represent the carrying of our names, written in “stone,” by our Lord upon His shoulders.  Since we are always upon His heart, so it is that He will carry us through the trials of life.

 

 

L) THE MITRE

 

 

The “Mitre” (Exo. 28:36-38; 29:6; 39:28-31; Lev. 8:9; 16:4; Zec. 3:5), like the other garments, was made of “fine linen,” and formed a Triple Crown, one within another.  Fastened to the forefront of it with a ribbon of blue, was a plate of pure gold upon which was engraved the inscription, “HOLINESS TO THE LORD.”  With blue symbolizing obedience to God’s Commandments, we can better understand how Christ does “bear the iniquity of the holy things which the children of Israel shall hallow. . .”  Exodus 28:38, in order “that they may be accepted before the Lord,” ibid.

 

This plate with its blue ribbon was to be “upon Aaron’s forehead,” Exodus 28:38, thus symbolizing the knowledge of God’s Law and His standards of Holiness.  Jesus Himself will place on the faithful throughout the ages, “the crown of glory. . . bearing his own ‘new name’ and the inscription HOLINESS TO THE LORD.’ ”  GC:646; Exodus 28:36; 39:30; Isaiah 62:2; First Peter 5:4; Revelation 2:17; 3:12; 22:4.

 

The Miter (Exo. 28:27) was a headdress and actually meant, to “wrap,” or “roll around.”  Josephus stated that the headdress was like a crown made of thick linen swathes wrapped around the head of the High Priest, similar to a turban (Ant. Jud. 111:7:3).  But this headdress was worn by all of the common priests and only became what is called a “Miter” when a plate of pure gold, engraved with the words, “HOLINESS UNTO THE LORD,” Exodus 28:36; 39:30; Zechariah 14:20 & 21, was added, or placed on the forehead part of the headdress.

 

Thus it is that we are to be constantly keeping in mind our duty to be “Holy Unto The Lord.”  This phrase became the watchword of the priesthood and was placed on a piece of blue lace and tied to the front of the Miter (Exo. 28:37).  In addition, since this gold plate was to “be always upon his forehead,” Exodus 28:38, it fitly symbolizes that we are always to keep in remembrance (forehead, remember?) that we are to remain and be “holy” towards our Lord (see 1Pe. 1:15-16).

 

“The miter of the high priest consisted of the white linen turban, having attached to it by a lace of blue, a gold plate bearing the inscription, ‘Holiness to Jehovah.’  Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of His worship, and the purity required of those who came into His presence.”  PP:351.

 

Now since God “hath made us kings and priests,” Revelation 1:6 (all the first-born in Israel, both of man and of beast, were priests, with the first-born man being redeemed, Num. 18:15-19), and since we are priests, “Therefore shall they have no inheritance among their brethren [meaning in the land to be inhabited, or rather, for us to consider this earth as not our home]:  the Lord is their inheritance [our home is in Heaven], as He hath said unto them,” Deuteronomy 18:2.

 

In the Scriptures garments have always been symbolic of the righteousness, or unrighteousness of the individual.  And as the bride adorns herself for her marriage ceremony (Isa. 61:10), so we are to clothe ourselves with Christ’s righteousness, as Paul instructs us to put off the old life of sin, stripping away the worn-out suit of clothes (Col. 3:8-9).  So it is also that believer-priests are not to allow their garments to be spotted by the flesh (Jude 1:23).  And how does one do that?  By setting our affections upon the things which are above (Col. 3:1-2).