2. Mose 28:38

May bear the iniquity of the holy things - ונשא אהרן את עון הקדשים venasa Aharon eth avon hakkodashim. And Aaron shall bear (in a vicarious and typical manner) the sin of the holy or separated things - offerings or sacrifices. Aaron was, as the high priest of the Jews, the type or representative of our blessed Redeemer; and as he offered the sacrifices prescribed by the law to make an atonement for sin, and was thereby represented as bearing their sins because he was bound to make an atonement for them; so Christ is represented as bearing their sins, i.e., the punishment due to the sins of the world, in his becoming a sacrifice for the human race. See Isa 53:4, Isa 53:12, where the same verb, נשא nasa, is used; and see Pe1 2:24. By the inscription on the plate on his forehead Aaron was acknowledged as the holy minister of the holy God. To the people's services and their offerings much imperfection was attached, and therefore Aaron was represented, not only as making an atonement in general for the sins of the people by the sacrifices they brought, but also as making an atonement for the imperfection of the atonement itself, and the manner in which it was brought. It shall be always upon his forehead - The plate inscribed with Holiness to the Lord should be always on his forehead, to teach that the law required holiness; that this was its aim, design, and end: and the same is required by the Gospel; for under this dispensation it is expressly said, Without holiness no man shall see the Lord; Heb 12:14.

APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43) take thou unto thee Aaron thy brother, and his sons with him--Moses had hitherto discharged the priestly functions (Psa 99:6), and he evinced the piety as well as humility of his character, in readily complying with the command to invest his brother with the sacred office, though it involved the perpetual exclusion of his own family. The appointment was a special act of God's sovereignty, so that there could be no ground for popular umbrage by the selection of Aaron's family, with whom the office was inalienably established and continued in unbroken succession till the introduction of the Christian era.

And thou shall embroider the coat of fine linen,.... Which was a distinct garment from the ephod, and from the robe of the ephod, and was the innermost of all; it was made of fine linen, curiously wrought in the weaving of it: according to some, it was full of a sort of eyelet holes; but as the word is that, from whence comes that for ouches, Exo 28:6. Jarchi thinks it was full of holes, like those ouches or sockets, in which the stones were set; and so this coat was decked and adorned with gems and precious stones stuck in those holes or ouches: but rather it was figured with such little cornered holes as are in the stomach of animals that chew the cud, called the "reticulum"; being in the form of network, as Maimonides (i) observes, and which is approved by Braunius (k): this was an emblem of the righteousness of Christ, comparable to fine linen richly embroidered, decked and adorned with jewels, and curiously wrought, see Rev 19:8, and thou shalt make the mitre of fine linen: which was a wrap of linen sixteen cubits long, as Maimonides (l) says, both for the high priest, and for common priests, which only differed in the manner of wrapping them; that for the high priest was wrapped fold upon fold, as a roller for a plaster, and so the mitre was flat upon the head, and was like a turban, and did not rise up into a point; but those of the common priests were so wrapped, as that they arose up like a night cap, or a high crowned hat. The mitre, hat, or cap, though a token of honour, yet also of servitude; and may denote, that the people of the Jews were in a state of servitude, and point at the obscurity and darkness of that dispensation; they not clearly discerning divine mysteries, and wanting boldness and freedom to look up to God; or it may denote that the priests un…

(cf. Ex 39:1-31). Appointment and Clothing of the Priests. - Exo 28:1, Exo 28:5. "Let Aaron thy brother draw near to thee from among the children of Israel, and his sons with him, that he may be a priest to Me." Moses is distinguished from the people as the mediator of the covenant. Hence he was to cause Aaron and his sons to come to him, i.e., to separate them from the people, and install them as priests, or perpetual mediators between Jehovah and His people. The primary meaning of cohen, the priest, has been retained in the Arabic, where it signifies administrator alieni negotii, viz., to act as a mediator for a person, or as his plenipotentiary, from which it came to be employed chiefly in connection with priestly acts. Among the heathen Arabs it is used "maxime de hariolis vatibusque;" by the Hebrews it was mostly applied to the priests of Jehovah; and there are only a few placed in which it is used in connection with the higher officers of state, who stood next to the king, and acted as it were as mediators between the king and the nation (thus Sa2 8:18; Sa2 20:26; Kg1 4:5). For the duties of their office the priests were to receive "holy garments for glory and for honour." Before they could draw near to Jehovah the Holy One (Lev 11:45), it was necessary that their unholiness should be covered over with holy clothes, which were to be made by men endowed with wisdom, whom Jehovah had filled with the spirit of wisdom. "Wise-hearted," i.e., gifted with understanding and judgment; the heart being regarded as the birth-place of the thoughts. In the Old Testament wisdom is constantly used for practical intelligence in the affairs of life; here, for example, it is equivalent to artistic skill surpassing man's natural ability, which is therefore described as being filled w…

Orders being given for the fitting up of the place of worship, in this and the following chapter care is taken about the priests that were to minister in this holy place, as the menial servants of the God of Israel. He hired servants, as a token of his purpose to reside among them. In this chapter, I. He pitches upon the persons who should be his servants (Exo 28:1). II. He appoints their livery; their work was holy, and so must their garments be, and unanswerable to the glory of the house which was now to be erected (Exo 28:2-5). 1. He appoints the garments of his head-servant, the high priest, which were very rich. (1.) An ephod and girdle, (Exo 28:6-14). (2.) A breast-plate of judgment (Exo 28:15-29), in which must be put the urim and thummim (Exo 28:30). (3.) The robe of the ephod (Exo 28:31-35). (4.) The mitre (Exo 28:36-39). 2. The garments of the inferior priests (Exo 28:40-43). And these also were shadows of good things to come.