Message 131
(16)
Scripture Reading: Exo. 28:36-43; 39:27-31
Thus far we have covered certain garments worn only by the high priest: the ephod, the shoulder-pieces, the breastplate, and the long robe with the pomegranates and golden bells. The breastplate and shoulder-pieces were attached to the ephod, and the ephod was upon the robe. Underneath the long robe was the tunic, which was the same as that worn by the other priests.
Exodus 28:36 says, “And you shall make a plate of pure gold, and engrave on it, like the engravings of a signet, Holy to Jehovah.” Exodus 39:30 refers to this plate as being “the plate of the holy crown of pure gold.” Leviticus 8:9 also speaks of “the golden plate, the holy crown.” The Hebrew word rendered plate in 28:36 can also be translated blossom. This plate is a blossom, and the blossom is a holy crown. This plate, this crown, was placed upon the turban (28:37).
The turban worn by the high priest was a kind of headgear or headtire. On his head the high priest wore this particular head covering made of linen. The plate of pure gold was upon the turban, the linen head covering. Therefore, the plate and the turban go together.
According to 28:40, tunics were made for Aaron and his sons. This indicates that the tunics were worn by the high priest and also by the other priests. The tunic was a long coat or robe, probably a little shorter than the robe worn by the high priest. For the high priest, this tunic was an inner robe. But for the other priests, it was an outer robe, since they did not wear the long robe over the tunic.
Verses 39 and 40 also indicate that the high priest and the other priests wore girdles. Verse 39 speaks of “a girdle, the work of an embroiderer.” Verse 40 says that girdles were to be made for Aaron’s sons. Verses 42 and 43 speak of the linen breeches worn by Aaron and his sons: “And you shall make for them linen breeches to cover the naked flesh; from the loins even to the thighs they shall be. And they shall be upon Aaron and upon his sons when they go into the tent of meeting, or when they come near to the altar to minister in the holy place, that they may not bear iniquity and die. It shall be a statute forever for him and for his seed after him.” These linen breeches were trousers, short pants, reaching down to the knee, so that they covered the naked flesh from the loins to the thighs. Therefore, they signify Christ covering the nakedness of the fallen flesh. The fact that these linen breeches were to be upon the priests whenever they functioned indicates that we need Christ to cover us whenever we function as priests.
In 28:36-43 we have five items: the plate, the turban, the tunic, the girdle, and the breeches. Only the high priest wore the plate of gold, but all the priests wore turbans, tunics, girdles, and breeches. The high priest wore a tunic, the long robe with pomegranates and bells, the ephod, the shoulder-pieces, the breastplate, and the crown. All the other priests wore a tunic, a turban, a girdle, and breeches. In foregoing messages, we have considered the significance of the ephod, the shoulder-pieces, the breastplate, and the long robe with the pomegranates and golden bells. We have yet to see the significance of the golden plate on the linen turban. Furthermore, we need to know the significance of the clothing worn by all the priests — the linen turban, the tunic, the girdle, and the breeches.
If we would understand the significance of the various aspects of the priestly garments, we need to see the principle that all these garments are for expression. They are signs, symbols, expressions. As we carefully read the account of the priestly garments and study this account, we see that these garments are signs. Not only are they for beauty and glory, but they signify, express, symbolize, something. Furthermore, it is important to realize that 28:36-43 is the final word concerning the priestly garments. Usually a concluding word gives us the exact meaning of a certain thing. When we first begin to talk about something, our word may be somewhat unclear. But our concluding word makes the matter very clear. This principle also applies to the description of the priestly garments in Exodus.
The conclusion of the record of the priestly garments involves holiness and righteousness. Holiness is clearly signified in the golden plate with the inscription “Holy unto Jehovah.” Suppose a high priest clothed in all his garments were standing in front of you. You would see the long robe, the ephod, the shoulder-pieces, the breastplate, and the turban. Upon the turban would be a golden plate engraved with “Holy unto Jehovah.” Surely you would be impressed with the matter of holiness. Holiness was the mark of the high priest’s garments, and was even branded on the golden plate. Thus, the full view of the high priestly garments signifies the holiness of God.
Second, the turban, the tunic, the girdle, and the breeches were all made of linen. According to the typology in the Bible, linen signifies righteousness. For example, Revelation 19:8 says that the fine linen is the righteousnesses of the saints. Therefore, the golden plate is a sign of holiness, and the turban, the tunic, the girdle, and the breeches, all made of linen, are a sign of righteousness.
As we consider the garments worn by the high priest, we see gold in the shoulder-pieces, in the breastplate, and on the head plate. Gold is the main element of both the shoulder-pieces and the breastplate. But even more significant, the head plate was made entirely of gold. Another primary element of the priestly garments was linen. As we have pointed out, gold signifies divinity, and linen signifies humanity. With divinity we receive an impression of holiness, and with humanity, an impression of righteousness. Holiness is not a matter of sinless perfection. Rather, holiness is the divine nature. Divinity in nature is holy. Therefore, holiness is always related to divinity. Righteousness, however, is a virtue of humanity. The most important human virtue, the virtue that includes all others, is righteousness. If you are not a righteous person, you do not have any other virtues. But if you are righteous, your righteousness will include other virtues. Both in the Old Testament and in the New Testament, holiness and righteousness are emphasized.
The Lord Jesus Christ has two natures, divinity and humanity. We who believe in Him also have two natures, the human nature and the divine nature. Both we and the Lord Jesus possess the divine nature for holiness and the human nature for righteousness. Therefore, we are both holy and righteous, both divine and human. Holiness is the main divine attribute, and righteousness is the main human virtue. In Ephesians 4:24 Paul says that the new man, the church, is created in righteousness and holiness of the truth. On the one hand, we are holy in the divine nature; on the other hand, we must be righteous in our humanity.
Having covered the matters of holiness and righteousness, we must go on to speak concerning the priests themselves. Priests are the most normal and proper persons. If as a human being you are not a priest serving God, you are not normal. A proper human being is one who is a priest, one who serves God. If a lawyer or a professor does not serve God, he is not a proper person. If we are not priests serving God, we are abnormal. You may think that you are very good, even excellent. But no matter how good we may be, we are improper and abnormal if we are not priests. Praise the Lord that we can declare that we are priests serving God! This means that we are normal, proper persons.
In order to be priests, we must be holy and righteous. This means that we should have the virtues of holiness toward God and righteousness toward men. This holiness and righteousness are signified by the priestly garments. We need to ask ourselves what kind of garments we are wearing. If we are priests, those who are normal and proper, we are wearing holiness and righteousness as our garments. Our priestly garments are holiness and righteousness.
The concluding word on the section concerning the priestly garments is that the garments of the priests are the expression of holiness and righteousness. This is the significance of the priestly garments, and this is the expression of a proper and normal person, one who is a priest serving God. A priest always wears holiness and righteousness as his garments, holiness in the divine nature and righteousness in humanity.
Let us now consider in more detail the plate upon the turban, the tunic, the turban, the girdle, and the breeches. The golden plate was a holy crown, diadem, or blossom. This plate was of pure gold; that is, it was of the pure divine nature. The engraving “Holy to Jehovah” indicates that the entire priesthood is sanctified unto the Lord. Hence, the priestly garments signify holiness in the divine nature. The priests were separated unto the Lord from everything other than God. This is the meaning of the inscription “Holy to Jehovah.” As we have pointed out, this holiness is the expression of the divine nature. However, because they are lacking in revelation, many Christians have a different understanding of holiness, an understanding that is far from scriptural.
Verse 37 says, “And you shall put it on a ribbon of blue, and it shall be upon the turban; at the front of the turban it shall be.” The fact that the plate of gold was put on a ribbon of blue indicates that it was held by heavenly strength. A heavenly strength holds the plate to the turban. This indicates that genuine holiness is related to heavenliness. Anything that is earthly is not holy. But if something is holy, it must be heavenly, for holiness is associated with heavenliness.
Verse 37 tells us that the plate of pure gold was put at the front of the turban. This signifies a declaration. The golden plate on the turban worn by the high priest declared that he was holy unto the Lord. When the Lord Jesus was on earth, there was upon His forehead a declaration to all the angels, demons, and the entire universe that He is holy unto God. This is also true of Him in the heavens today. The words “Holy to Jehovah” are His brand, His declaration. His entire being declares that He is holy unto God.
Verse 38 says, “And it shall be on Aaron’s forehead, and Aaron shall bear the iniquity of the holy things which the sons of Israel shall sanctify for all their holy gifts; and it shall be on his forehead continually that they may be accepted before Jehovah.” This verse indicates that Aaron bore the responsibility of sanctifying the holy gifts of the sons of Israel that they might be accepted before the Lord. This is difficult to understand.
All the children of Israel labored on the good land and eventually harvested some produce. The top tenth of that produce was brought to the feasts and offered to God as holy gifts. Verse 38 speaks of holy gifts, not of holy offerings or sacrifices. A sacrifice involved redemption or the remission of sin. Sacrifices were offered to God for the remission of sin. But with gifts the remission of sin is not involved. For example, if someone gives you a gift, this does not mean that he has offended you and wants to give you something in order to be forgiven. No, a gift is for fellowship; it is a sign of an intimate relationship.
During the feasts, the children of Israel did offer sin offerings and trespass offerings. But of the five main offerings, only these two were related to redemption or the remission of sin. The other three main offerings — the burnt offering, the meal offering, and the peace offering — were for fellowship with God. The peace offering was related to making peace with God, the meal offering was to be enjoyed with God and eaten with Him, and the burnt offering was for full communion, full fellowship, with God. The term “holy gifts” signifies peace with God, fellowship with God, and enjoyment with God. At the time of the feasts, the children of Israel brought the top produce of the land to offer to God so that they could be at peace with Him, have enjoyment with Him, and have communion with Him. These were the holy gifts.
A portion of the holy gifts offered to God was separated for God Himself to enjoy, and the remainder was for the people’s enjoyment. First, the people labored on the good land and reaped the harvest. Then they brought the top tenth of the produce to the feast and offered this to God to make peace, to have enjoyment with God, and to have fellowship with Him. Part of what was offered to God was separated to Him; the rest was for the people. That part which was separated for God had to be kept entirely for Him. It was not to be used by anyone with the exception of certain parts designated for the priests. Only the priests had the right to enjoy this portion. This ordinance, this regulation, was to be strictly observed. It was Aaron’s responsibility as the high priest to take care of this matter. If that portion which was separated unto God was touched by anyone who was not a priest, that would have been a serious transgression. It would have been a great offense in the sight of God, and the high priest was to bear the iniquity of it.
Now we can understand more clearly the meaning of the words “Holy unto Jehovah.” Here we have a fourfold holiness. First, the people labored on the holy land. Second, as a result of their labor, they harvested the holy produce. Third, a tithe of this holy produce was offered to God. This means that the tithe was also holy. Fourth, a portion of the top tenth was separated absolutely unto God — it was holy unto Him. Those who did not serve God as priests were not allowed to touch it. Some of this was burnt on the altar and offered to God for His satisfaction; the rest was for the enjoyment of the priests. Those who were not priests could not enjoy this portion, for it was altogether for the Lord. This is absolute holiness, and this is the meaning of “Holy unto Jehovah.”
Do you see these four stages of holiness? These stages include the holy land, the holy produce, the holy tithe, and the holy portion separated to God and to His priests. That part was most holy. Hence, we go from the first degree of holiness, the land, to the second, the holy produce; from the second to the third, the holy tenth; and from the third to the fourth, the portion separated to the Lord. The high priest was to bear the responsibility for that most holy portion. That part was absolutely for God and His priests. Anyone else who touched it transgressed the ordinance of God’s holiness. Aaron was charged by God to be responsible for such transgression. This means that the high priest was to keep that holy part absolutely for the Lord. For this reason, he wore a golden plate that declared “Holy unto Jehovah.”
As those who believe in Christ, we all are saints, holy ones. However, we need to ask ourselves in which stage, or degree, of holiness we are. Are you holy in the first stage, or are you holy in the second, third, or fourth stage? Do you have fourfold holiness, or do you have onefold, twofold, or threefold holiness? Can your holiness be compared to the holy land, the holy produce, or the holy gifts? We have seen that the holy gifts were set apart to be offered to God during the feasts. At the time of the feasts, God’s people enjoyed these holy gifts. From these gifts the top portion was set aside for God and His priests. Not even all the Levites could share in these holy offerings. As we consider these degrees of holiness, we need to realize where we are today. Yes, we are saints. But are we saints in the holy land? with the holy produce? with the holy gifts? or with the top portion of the holy gifts separated absolutely for God? These holy gifts are fully under the responsibility of Christ, our High Priest. There must be such a top portion of holiness for God’s enjoyment.
As our High Priest, Christ bears a heavy responsibility. He is responsible to take care of the highest degree of holiness. We have seen that the priestly garments first signify holiness in the divine nature. Now this holiness needs to come to the highest degree; that is, it must progress from the holy land, the holy produce, and the holy gifts to the topmost holy offering. This is the highest holiness taken care of by Christ. Thus, He wears a plate that declares “Holy unto Jehovah.” He bears the responsibility to make us all holy not only in the first, second, and third steps, but also in the fourth step. He bears the responsibility to bring us into a fourfold holiness.
Exodus 28:39 says, “And you shall weave the tunic of fine linen; and you shall make a turban of fine linen; and you shall make a girdle, the work of an embroiderer.” Here we have the tunic, the turban, and the girdle. The tunic of fine linen of woven work signifies the covering of perfect righteousness in a humanity that has been dealt with. The turban of fine linen signifies the glory of perfect righteousness. The girdle of the work of an embroiderer signifies the strengthening of the Spirit’s constituting work.
Verses 40 through 43 speak of the garments of the priests. Verses 40 and 41 say, “And for Aaron’s sons you shall make tunics, and you shall make girdles for them; and turbans you shall make for them, for glory and for beauty. And you shall clothe Aaron your brother with them, and his sons with him; and you shall anoint them, and consecrate them, and sanctify them, and they shall serve as priests to Me.” The tunics signify Christ experienced as beauty; the girdles, Christ experienced as strengthening; and the turbans, Christ expressed as glory.
Verse 42 says concerning Aaron’s sons, “And you shall make for them linen breeches to cover the naked flesh; from the loins even to the thighs they shall be.” This verse speaks of the naked flesh, in particular that part of the body from the loins to the thighs. This may be regarded as the most unclean part of the human body. The words “naked flesh” here denote fallen, sinful, unclean human beings. As sinners, we were naked flesh. The word naked should remind us of the experience of Adam and Eve in the garden of Eden. After they sinned, they saw their naked flesh. Realizing they were naked, “they sewed fig leaves together, and made themselves aprons” (Gen. 3:7). But God came in to make other coverings for them: “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (Gen. 3:21). According to the Bible, naked flesh denotes human beings who have become sinful in the sight of God.
The turban, the tunic, the girdle, and the breeches are all related to covering the fallen being of a priest. The turban covers his head, and the tunic covers his entire body. The girdle serves to strengthen this covering. Even though the tunic covered the loins and the thighs, the breeches served as a double covering for this part of the body. The shoulders and the chest do not need this double covering. But because the area from the loins to the thighs is so unclean, it needs to be covered in a double way. These linen coverings signify Christ as our righteousness to cover our entire fallen being so that we may be priests. A priest is a person entirely covered by Christ as his righteousness.
Paul’s aspiration was to be found always in Christ, not having his own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God, based on faith (Phil. 3:9). Paul did not want to be found in anything other than Christ as his righteousness. Christ was Paul’s turban, tunic, girdle, and breeches. Christ covered the most unclean part of his fallen being.
Verse 43 says, “And they shall be upon Aaron and upon his sons when they go into the tent of meeting, or when they come near to the altar to minister in the holy place, that they may not bear iniquity and die. It shall be a statute forever for him and for his seed after him.” If a priest was not properly clothed, he would bear iniquity and die. Not having the proper clothing brings in death. The priesthood, therefore, must always be maintained in the sphere of life. We must stay away from the realm of death and be preserved in an atmosphere of life. Whenever we are not fully covered with Christ, we bring in death.
As fallen human beings, we need to be covered. Naked flesh signifies that we need Christ as righteousness to cover us. I do not agree with the religious practice of ministers and pastors wearing long robes. But in a spiritual sense I agree with having our entire being covered with Christ. A priest is fully covered by Christ and with Christ. Christ is his turban, tunic, girdle, and breeches. Christ is everything we need to cover our whole being.
Furthermore, the Christ who covers us should also be our High Priest, our mark, our brand, and our declaration that we are holy unto the Lord. In our experience, He should also be the One bearing the responsibility to make us holy in a fourfold way and to preserve us in holiness, untouched by anything other than God. With such a holiness in divinity and righteousness in humanity, we have the proper expression of a person living before God and serving Him. We all should be such persons. We all should be priests clothed with holiness and righteousness.
