Ex. 28 Aaron and his sons ordained for the priest’s office, Ex. 28:1. His holy garments, Ex. 28:2–5. The ephod, Ex. 28:6. Curious girdle, Ex. 28:8. The two onyx stones on which the names of the children of Israel were engraven, Ex. 28:9–14. Of the breastplate, whereon was the same, Ex.

Take thou unto thee cause them to come near unto thee, that thou mayst before them and before the people declare the will of God herein, and solemnly set them apart for his office.

Garments to be used only in holy ministrations, for glory and for beauty, i.e. such as are glorious and beautiful; partly to mind the people of the dignity and excellency of their office and employment; and principally to represent the glorious robes wherewith Christ is both clothed himself, and…

All that are wise-hearted, i.e. skilful artists. The Hebrews make the heart, not the brain, the seat of wisdom See Job 9:4. Whom I have filled; either, 1. By my ordinary providence and assistance, giving them both ability and opportunity to learn the arts; or rather, 2.

An ephod was a short upper garment, made without sleeves, which was girt about the body. And it was twofold; the one made of fine linen, which was common not only to all the priests, as 1 Sam. 2:18, 1 Sam. 22:18; but to some others also upon solemn and sacred occasions, as 2 Sam.

Of gold, beaten out into plates, and cut into wires.

The two shoulder-pieces were two parts of the ephod going up from the body of the ephod, the one before, the other behind, which when the priest had put over his head, were tied together, and covered the priest’s shoulders, and part of his back and breast.

The girdle of the ephod was for the closer fastening and girding of it. Which is upon it: this is added to distinguish it from the other girdle, Ex. 28:4, which was to gird all the garments, and was tied in a lower place. Of the same; either, 1. Of the same piece; or rather, 2.

Levi seems to be omitted here, as being sufficiently represented by the high priest himself.

Hollow places, such as are made in golden rings to receive and hold the precious stones which are put in them.

Upon the shoulders of the ephod, i.e. in the place where the two shoulder-pieces were joined together. Before the Lord; into the holy of holies: an evident type of Christ’s entering into heaven with the names and in the stead of his people, the true Israel, upon his shoulders, and presenting them…

At the ends, or, with ends; i.e. not like chains that are fastened about one’s neck or arm, which seem to have no end; but two distinct chains, with two several ends, both hanging downward: compare Ex. 28:22. The Syriac render it double, others equal, or of equal length.

This was a square and curiously wrought piece put over the ephod upon one’s breast, called of judgment, because from thence the Israelites were to expect and receive their judgment, and the mind of God in all those weighty matters of war or peace wherein they consulted God for direction.

It was doubled for greater strength, that it might better support and secure the precious stones which were put into it, and that it might receive the Urim and Thummim, Lev. 8:8.

It is needless to trouble the reader with the explication of these stones, which the Jewish doctors themselves are not agreed in, seeing this use of them is now abolished.

i.e. According to the order of their birth, the first stone to the eldest, the second to the next, &c.

Some think these are the same with those mentioned Ex. 28:14. But it seems improbable and without example that God should in this short description, and that within a few verses, give a new and second command concerning the same thing.

i.e. In the forepart of the ephod; or before him, i.e. the high priest, in his forepart, upon his breast.

Upon the two ends, to wit, upon the lower ends, for there were other rings put upon the upper ends, Ex. 28:23–25. In the side of the ephod inward, i.e. in the inner side of the ephod, under which these rings were hid; for the ephod was double, Ex. 28:16.

Two other rings, to answer the two rings in the breastplate, that by all these the breastplate might be the better fastened to the ephod. On the two sides of the ephod underneath; in the lower part of the ephod, or in that part of it which is under the lowest part of the breastplate.

Partly to admonish the high priest of that dear affection he should have to his people, and with what ardency he should pray for them, and principally to represent the tender compassions of Christ, the great High Priest, towards his people, and how mindful he is of them, and of all their concerns,…

The words Urim and Thummim confessedly signify light, or illuminations and perfections, which may be understood either of two differing things, the one noting the knowledge, the other the perfection, to wit, of virtues and graces, which were required in the high priest, and which were in Christ in…

Not the ephod itself, for that was prescribed before, Ex. 28:6, but a long and loose robe called the robe of the ephod, because it was worn next under it, and was girded about the high priest’s body with the curious girdle of the ephod.

Pomegranates; the figures of pomegranates, but flat and embroidered. By the sound of the bells the people might be admonished of the work which the priest was employed in, and thereby be provoked to join their affections and devotions with his. These pomegranates and bells might note either, 1.

For his disobedience or carelessness. For though the matter might seem small in itself, yet it was an error in God’s worship, wherein God is more severe than in other things; and it was an error of the high priest, who had more knowledge of God’s mind herein, and was obliged to more care and…

The plate of pure gold was like a half coronet, reaching, as the Jews say, from ear to ear. Holiness to the Lord, to mind the priest of his special consecration to God, and of that singular holiness which was required of him, as at all times, so especially in his approaches to God.

The words may be rendered, thou shalt put it on, or, bind it, as the Vulgate renders it, with a blue lace, to wit, upon the mitre, as it follows.

That Aaron may bear the iniquity of the holy things; either, 1. That he, being consecrated to God for this end, that he should take care as far as he could that both persons and things presented to God should be holy or agreeable to the mind of God, might bear the punishment for any miscarriage…

The coat was a loose and large garment made with sleeves, worn under the ephod, reaching down to the feet, which was girt with a girdle, Lev. 8:7.

The coats were not of woollen, Ezek. 44:17, but of linen, Ex. 39:27. These were ephods, 1 Sam. 22:18.

Consecrate them, Heb. fill their hand, i.e. present them to God with part of the sacrifice in their hands, as we find, Ex. 29:24, by that rite putting them into their office.

Including both. Compare Ex. 20:26.