Leviticus 8:7-9

THE INVESTITURE

Leviticus 8:7

"And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the cunningly woven band of the ephod, and bound it unto him therewith. And he placed the breastplate upon him: and in the breastplate he put the Urim and the Thummim. And he set the mitre upon his head: and upon the mitre, in front, did he set the golden plate, the holy crown; as the Lord commanded Moses."

The next ceremony of the consecration was the Investiture of Aaron with his official high priestly robes, as they had been appointed of God to be made. Exodus 28:1 The investiture of the sons of Aaron significantly takes place only after the anointing of the tabernacle, and of Aaron as high priest. Of the investiture of Aaron we read in Leviticus 8:7, above.

As these garments were official, we must needs regard them as symbolical; a thought which is the more emphasised by the very minute and special directions given by the Lord for making them. Nothing was left to the fancy of man; all was prescribed by the Lord. The official robes of the high priest consisted of eight pieces, four of which, the coat, the girdle, the turban (or "mitre"), and the breeches, were, with the exception of the turban, of white linen, and identical in every respect with the official dress of the ordinary priests.

Four pieces more were peculiar to himself, the special insignia of his office, and unlike the dress of the ordinary priest, were richly made in gold and various colours, "garments for glory and for beauty." These were: the robe of the ephod, made all of blue, with a border of pendant pomegranates and golden bells in alternation; the ephod itself consisting of two pieces, broidered in gold and blue, purple, scarlet, and fine white linen, the one hanging in front, the other behind, over the robe of the ephod, and joined on the shoulders with two onyx stones, on which were graven the names of the twelve tribes, six on the one shoulder and six on the other; it was girt about him with a girdle of the same material and colours. The third was the breastplate, which was a double square of the same material and colours as the ephod, within the fold of which, as it hung from his shoulders by golden chains, was placed the Urim and the Thummim, whatever these may have been, and upon the front of which were set twelve precious stones, on which, severally, were engraved the names of the twelve tribes of the children of Israel. And the fourth and last article of his attire was "the golden plate, the holy crown"; a band of gold bound about his forehead over the turban, with blue lace, on which were engraven the words, "Holiness to Jehovah."

This dress of the high priest represented him, in the first place, as the appointed minister of the tabernacle. The number of pieces, twice four, like the four of the common priests' attire, answered to the four which was represented in the ground plan of the tabernacle, quadrangular both in its form as a whole and in its several parts, the Holy of Holies being a perfect cube; four being in Scripture constantly the number which symbolises the universe, as created by God and bearing witness to Him. So also the garments of the high priest marked him as the minister of the tabernacle by their colours, also four in number, and the same as those of the latter, namely, blue, purple, scarlet, and white.

But the official robes of the high priest marked him, in the second place, as the servant of the God of the tabernacle, whose livery he wore. For these colours, various modifications of light, all thus had a symbolic reference to the God of light, who made the universe of which the Mosaic tabernacle was a type. Of these, the blue, the colour of the overarching heaven, has been in many lands and religions naturally regarded as the colour symbolising God, as the God of the heaven, bowing to the earth in condescending love and self-revelation. In like manner, we find it repeatedly recurring in the symbolic manifestations of Jehovah in the Holy Scriptures, where it always brings God before us with special reference to His condescending love as entering into covenant with man, and revealing for their good His holy law. The purple, as will occur to everyone, is everywhere recognised as the colour of royalty, and therefore symbolised the kingly exaltation and majesty of God, as the Ruler of heaven and earth. The scarlet reminds us at once of the colour of blood, which stands in the very foreground of the Mosaic symbolism as the symbol of life, and thus points us to the conception of God, as the essentially Living One, who is Himself the sole primal source of all life, whether physical or spiritual, in the creature. No one can mistake, again, the symbolic meaning of the white, which, not only in the Scripture, but among all nations, has ever been the symbol of purity and holiness, and thus represented the high priest as the minister of God, as the Most Holy One. By this investiture, therefore, Aaron was symbolically constituted the minister of the tabernacle, on the one hand, and of God, on the other; and, in particular, of God as the God of revelation, in covenant with Israel; of God as the Most High, the King of Israel; of God as the God of life, the Giver of life in the redemption of Israel; and, finally, of God as the Most Holy, the God "who is light," and "with whom is no darkness at all."

The "robe of the ephod" was woven in one piece, and all of blue. In that it was thus without seam, was symbolised the wholeness and absolute integrity necessary to him who should bear the high priestly office. In that it was made all of blue, the colour which symbolised the God of heaven as manifesting Himself to Israel in condescending love, in the holy law and covenant, this robe of the ephod specially marked the high priest as the minister of Jehovah and of His revealed law.

The ephod, which depended from the shoulders before and behind, according to the usage of Scripture, was the garment specially significant of rule and authority; a thought which reached full expression in the breastplate which was fastened to it, which contained the Urim and Thummim, by which God's will was made known to Israel in times of perplexity, and was called "the breastplate of judgment."

The ornamentation of these garments had also a symbolic meaning, though it may not be in each instance equally clear. In that the high priest, as thus robed, bore upon the ephod and the breastplate of judgment, graven on precious stones, the names of the twelve tribes of Israel, he was marked as one who in all his high priestly work before and with God, presented and represented Israel. In that the names were engraven upon precious stones was signified the exceeding preciousness of Israel in God's sight, as His "peculiar treasure." In that, again, they were worn upon his shoulders, Aaron was represented to Israel as upholding and bearing them before God in the strength of his office; in that he wore their names upon his breast, he was represented as also bearing them upon. his heart in love and affection.

The symbolic meaning of the pomegranates and golden bells, which formed the border of the robe of the ephod, is not quite so clear. But we may probably find a hint as to their significance in the Divine direction as to the border of blue which every Israelite was to wear upon the bottom of his garment. Numbers 15:39 The purpose of this is said to be that it might be for a continual reminder of the law: "It shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them." If then this border in the garment of each individual member of the priestly nation was designed symbolically to mark them as the keepers of the law of the God of heaven, we may safely infer an analogous meaning in the similar border to the official garment of the high priest. And if so, then we shall perhaps not be far out of the way if in this case we follow Jewish tradition in regarding the pomegranate, a fruit distinguished by being filled to the full with seeds, as the symbol, par excellence, of the law of commandments, the words of the living God, as "incorruptible seed," endowed by Him with vital energy and power.

As for the bells, we naturally think at once of the common use of the bell to give a signal, and announce what one may be concerned to know. So we read of these golden bells, Exodus 28:35 "the sound thereof shall be heard when he goeth in unto the holy place before the Lord that he die not."

These golden bells in the border of his garment, between each pair of pomegranates, thus announced him as officially appearing before God as the fulfiller of the law of commandments, and as, for this reason, acceptable to God in the execution of his high priestly functions.

As to the Urim and Thummim, "Light and Perfection," which were apparently placed within the fold of the breastplate of judgment, as the tables of the law within the ark of the covenant, there has been in all ages much debate; but what they were cannot be said to have been certainly determined. Most probable appears the opinion that they were two sacred lots which on solemn occasions were used by the high priest for determining the will of God. So much, in any case, is clear from the Scripture, that in some way through them the will of God as the King of Israel was made known to the high priest, for the direction of the nation in doubtful matters. Most fitly, therefore, they were placed within the breastplate of judgment, which, indeed, may have received this name from this circumstance. The high priest, therefore, as the bearer of the Urim and Thummim, was set forth, in accordance with the meaning of these words, as one who in virtue of his office received perfect enlightenment from God as to His will, in all that concerned Israel's action.

The plate of graven gold, called the "holy crown" was bound by Moses with a lace of blue upon the mitre of Aaron in front. The precious metal here, as elsewhere in the official garments of the high priest, and in the tabernacle, was symbolic of the boundless riches of the glory of the God of Israel, whose minister the high priest was. The special significance, however, of this holy crown, is found in the words which appeared upon it, "Holiness to Jehovah." This was a continual visible mark and reminder of the fact that the high priest, in all that he was, and in all that he did, was a person in the highest possible sense consecrated to Jehovah, the heavenly King of Israel, whose livery he wore. And in that this golden plate with this inscription is called his "crown," it is further suggested that in this last-named fact is found the crowning glory and dignity of the high priest's office. He is the minister of the God of Israel, Jehovah, whose own supreme glory is just this, that He is holy. In the directions given for this crown in Exodus 28:36 it is said that in virtue of his wearing this, or, rather in virtue of the fact thus set forth, "Aaron shall 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." That is, even Israel's consecrated things, their holiest gifts, are yet defiled by the ever abiding sinfulness of those who offer them; but they are nevertheless graciously accepted, as being offered by Aaron, himself "holy to the Lord."

Such then appears to have been the symbolic meaning of these "garments for glory and for beauty," with which Moses now robed Aaron, in token of his investiture with the manifold dignities of the exalted office to which God had called him. But we must not forget that we are not, in all this, dealing merely with matters of antiquarian or archaeological interest. Nothing is plainer than the teaching of the New Testament, that Aaron, as the high priest, not by accident, but by Divine intention, prefigured Christ. In all the directions given concerning his investiture with his office, and the work which, as high priest, he had to do, the Holy Ghost intended to prefigure, directly or indirectly, something concerning the person, office, and work of Jesus Christ, as our heavenly High Priest, the Fulfiller of all these types. As Aaron appears in his fourfold high priestly garments of four colours, which represented him as the minister, on the one hand, of the tabernacle, and, on the other, of the God of Israel, the Inhabitant of the tabernacle, so are we reminded how Christ is appointed as the "Minister of the greater and more perfect tabernacle, not made with hands," Hebrews 9:11 the earth, the heaven, and the heaven of heavens, to reconcile, by the offering of His blood, "both the things which are on earth and those which are in the heavens". Colossians 1:20 We look upon the blue robe of the ephod, and remember how Christ is made a minister of "a better covenant, enacted upon better promises," Hebrews 8:6 representing, as that old covenant did not, the fulness of the revelation of God's condescending love and saving mercy. So also the inwoven scarlet reminds us how Christ, again, as the great High Priest, is the minister of the God of life, and is also Himself life and the Giver of life to all His people. We look upon the high priest's purple and gold, and are reminded again that Christ, the High Priest, is also invested with regal power and dominion, all authority being given unto Him in heaven and on earth. Matthew 28:18

Again, we look on the ephod of fine linen, inwoven with blue, and scarlet, and purple, and gold, with its girdle, symbolising service, and its pendant breastplate of judgment, and are reminded how Christ in all the relations thus pertaining to Him as High Priest, is the Ruler and the Judge of His people, who, as the bearer of the true Urim and Thummim, is not only Priest, and King, and Judge, but also, and in order to the salvation of His people, their Prophet, continually revealing unto those who seek Him, the will of God for their direction and guidance in every emergency of life. The girdle, the symbol of service, brings to mind, again, how in all this He is the Servant of the Lord, serving the Father in Saving us.

The symbolism of the pomegranates and the golden bells reminds us, for the strengthening of our faith, how our exalted High Priest, who appears before God in our behalf in the Holiest, appears there as the great Preserver and Fulfiller of the Divine law, supremely qualified, no less by His supreme merit than by Divine appointment, to urge our needs with prevalence before God, His very presence in the heavenly sanctuary vocal with sweet music. Did Aaron bear the names of the twelve tribes of Israel on his shoulders and on his breast before God continually? Even so, does his great Antitype bear continually all His people before God, as He executes His high priestly office; and this, too, not merely in a vague and general way, but tribe by tribe, community by community, each with its peculiar case and special need; nay, we may say even more; each individual, as such, is thus borne continually on the shoulders and the breast of the heavenly Priest; on His shoulders He bears them, to support them by His power; on His heart, in tenderest love and sympathy. And so often as we are distressed and discouraged by the consciousness of defilement still pertaining even to the holiest of our holy things, consecration ever imperfect at the best, we may bethink ourselves of the golden crown which Aaron wore, and its inscription, and remember how the Lord Jesus is in fullest reality "holy to the Lord"; so that we may take heart of grace as, with full reason and right, we apply to Him what is said of this crown of holiness on Aaron's brow: "The crown of holiness is ever on His forehead, and He shall bear the iniquity of the holy things which we shall hallow in all our holy gifts; it is always on His forehead, that our works may be accepted before the Lord." And so we are taught by this symbolism ever to look away from all conscious defilement and sin to the infinite holiness of the person of the Lord Jesus, as He continually appears before God as High Priest in our behalf, the all-sufficient Surety for the acceptance of our persons and of our imperfect works, for His own sake.

The investiture, as also the anointing, of the sons of Aaron, followed the robing and anointing of Aaron. We read (Leviticus 8:13): "Moses brought Aaron's sons, and clothed them with coats, and girded them with girdles, and bound head-tires upon them; as the Lord commanded Moses."

To the three articles of their attire here mentioned, must he added the "linen breeches"; Exodus 28:42 so that they also, in the several parts of their official vestments, bore the number four, the signature of the creaturely, as represented in the tabernacle. All was of pure white linen, signifying the holiness and righteousness of those who should act as priests before God. So once and again in the Apocalypse, the same symbol is used to denote the spotless holiness and righteousness of the blood-bought saints, who are made "a kingdom and priests" unto God: as, for instance, it is said of that same holy body, symbolised as the bride of the Lamb, that "it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints". Revelation 19:8