The two onyx stones engraved with the names of the children of Israel symbolize God’s redeemed and transformed people (Matt. 16:18; John 1:42; 1 Pet. 2:5 see note Gen. 2:12¹) as Christ’s testimony, signified by the number two. This indicates that Christ as the High Priest holds the church, composed of the transformed believers, bearing them on His shoulders, in His strength, before God. Cf. note Exo. 28:22¹.

Lit., of its ephod. With the skillfully woven band the ephod was bound around the high priest’s body (Exo. 29:5; Lev. 8:7).

The ephod was like a vest, rather than like a robe. The two shoulder pieces were joined to the ephod at the skillfully woven band (vv. 8, 27). Being part of the ephod as a whole, they were made of the same materials and were strong enough to bear the onyx stones. The gold settings that held the two onyx stones were fastened to the shoulder pieces (vv. 9-12).

The gold, blue, purple, scarlet, and fine twined linen were threads of different colors. Gold signifies Christ’s divinity. Blue signifies Christ’s heavenliness; purple, His royalty, His kingliness; scarlet, His redemption accomplished by the shedding of His blood; and fine twined linen, the fine human living of Christ, manifested through His sufferings. The gold, the blue, the purple, and the scarlet were all woven into the fine twined linen to make the ephod. Therefore, the ephod typifies the composition of Christ’s divinity, His kingliness and heavenliness, His redemption, and His fine humanity for the expression of His divine glory and human beauty. The weaving together of the gold and the linen threads in the ephod signifies the mingling of divinity and humanity in Christ, the God-man (the two natures remaining distinct in the mingling). Through Christ’s incarnation the gold and the linen, divinity and humanity, were woven together, mingled (John 1:1, 14). This mingling becomes the fastening strength and binding power to hold us to Christ.

The gold becoming thread indicates a process. First the gold was beaten into thin sheets, then it was cut into threads, and then it was worked into the linen (Exo. 39:3). The linen also had to be processed to become twined thread. This portrays that Christ became a man by passing through a process. In His human birth and through the sufferings of His human life on earth, both Christ’s divinity and His humanity went through a process and were woven together, mingled. God’s redeemed people (the precious stones) are fastened to Christ (Aaron) by His processed divine-human being (the ephod).

Or, turquoise.

Or, beryl.

The engraving of the names of the twelve tribes on the precious stones corresponds to the inscribing of Christ into the believers’ hearts, making them living letters of Christ, with Christ as the content (see 2 Cor. 3:3 and notes). Christ is inscribed into the believers through their experience of Him. The letters engraved on the twelve stones typify Christ as the letters in the heavenly alphabet (cf. Rev. 22:13a).

Or, embroidered.

The ephod is a type of Christ expressed in His two natures, divinity and humanity, with His attributes and virtues (v. 6). It was a part of the priestly garments used for fastening, or binding. The two shoulder pieces with the two onyx stones (see note Exo. 28:9^1a), and the breastplate with the twelve precious stones (see note Exo. 28:15^1a), were bound, fastened, to the ephod (vv. 12-28). This signifies that Christ holds, binds, and fastens the church to Himself by His divine glory and human beauty, the components of the ephod (2 Cor. 1:21; 2 Pet. 1:3b; cf. note Exo. 28:2², note Exo. 28:9^1a and note Exo. 28:15^1a).

All the priests wore linen trousers, a tunic, a girding sash, and a turban (vv. 40-42; 29:8-9a). In addition, over the tunic the high priest wore the robe, the ephod, the shoulder pieces, and the breastplate, and on the turban he wore an engraved plate (vv. 36-37; 29:5-6).

The priestly garments, being mainly for glory and for beauty, signify the expression of Christ’s divine glory and human beauty. Glory is related to Christ’s divinity, His divine attributes (John 1:14; Heb. 1:3), and beauty, to Christ’s humanity, His human virtues. Christ’s divinity, typified by the gold of the priestly garments, is for glory, and His humanity, typified by the blue, purple, and scarlet strands and the fine linen, is for beauty. A life that expresses Christ with the divine glory and the human beauty sanctifies us and qualifies us to be the priesthood.

The long robe, with all its adornments, worn by the high priest signifies the church as the fullness, the expression, of Christ’s divine attributes and human virtues (Eph. 1:22-23). The beauty and fullness of the high priest’s garments consist of the breastplate, the shoulder pieces, and the long robe, all of which typify the church. This signifies that Christ’s beauty and fullness are in the church.

The robe being all of blue signifies that the church is altogether heavenly, having a heavenly life, nature, and position (Eph. 1:3; 2:6).

The meaning of the Hebrew is uncertain. The reference here to a coat of mail indicates that the priestly service is a warfare (see note Num. 1:3²).

The pomegranates and the bells, as part of the robe, are related to the church (see note 31*1). In the Bible pomegranates, being full of seeds, signify the fullness of life. The pomegranates made of linen signify the fullness of life expressed in the church’s humanity. The sound of the bells was to warn the high priest not to be careless lest he die (v. 35). That the bells were of gold signifies that the voice of warning in the church has its source in the church’s divinity. The pomegranates and the bells signify that the church speaks out of its divinity based on the fullness of life expressed in its humanity. The expression of life and the divine sounding are signs of the proper church life.

Or, blossom. The gold plate was a holy crown (Exo. 29:6), a diadem, or blossom.

In typology garments signify expression (cf. Isa. 64:6; Rev. 19:8). The priestly garments signify the serving priests’ expression of Christ. The priests were also sanctified, separated to God, by their holy garments (v. 3).

In the sequence of the divine record in Exodus, the priesthood follows the tabernacle. In typology, the priesthood and the tabernacle are one entity, signifying the church composed of God’s redeemed people as a spiritual house and a holy priesthood (1 Pet. 2:5 and note 1 Pet. 2:5⁷). That the tabernacle is mentioned before the priesthood emphasizes the need of the believers to be built up to be God’s dwelling place that they may serve God as a corporate, coordinated priesthood (see note Rom. 12:1^7f).

In typology Aaron as the high priest signifies Christ as our High Priest before God (Hebrews 4:14—7:28), and the sons of Aaron, the priests, signify the believers in Christ as priests (Rev. 1:6; 5:10). See note Rev. 2:6^1a, par. 2.

The breastplate on the ephod signifies the church as the building together of God’s redeemed people upon Christ. The twelve precious stones set in gold (vv. 17-20) symbolize the saints as transformed precious stones built together in the divine nature of Christ to become one entity, the church as Christ’s Body (1 Cor. 3:10-12a; Eph. 1:22-23). Therefore, the breastplate is a miniature of the building up of God’s people (see note Gen. 2:12¹ in ), indicating that the believers in Christ are distinct individuals but are not divided (Rom. 12:5; 1 Cor. 12:27). The entire ephod with its shoulder pieces and the breastplate are a marvelous portrait of Christ with the church.

The chains of gold cords, formed of gold threads twined together, fastened the onyx stones in their gold settings to the shoulder pieces. They portray Christ’s divinity becoming a golden fastening cord by passing through a process (cf. note Exo. 28:6¹ and note Exo. 28:11¹).

The two onyx stones on the shoulder pieces of the ephod became a memorial, a pleasant remembrance, before God. The church is fastened to Christ, and Christ holds the church in the presence of God as an eternal memorial.

Lit., plaited work, plaited settings, or filigree. So also in vv. 13, 14, 25. The settings of gold for the onyx stones were filigree settings, fine work made with gold plaited together to make a beautiful design. They portray the Lord’s divinity after it was processed and had passed through many sufferings (cf. note Exo. 28:6¹, par. 2). The skillful way in which they were made signifies the fine work of the Holy Spirit with the divine nature. That the filigree settings were gold signifies that only the divinity of Christ, His divine nature, can hold us (2 Pet. 1:4). The divine nature becomes the power to hold us in a beautiful and glorious way.

The onyx stones fastened to the shoulders of the ephod added more beauty to it, signifying that the transformed believers added to Christ are His additional beauty. The gold filigree in which the onyx stones were set added beauty to the onyx stones, signifying that the fine work of the Holy Spirit adds the beauty of Christ to the believers as the precious stones. This is a mutual beautification, in which Christ and the transformed believers beautify each other.

See note Exo. 28:30¹.

That the workmanship and materials of the breastplate were the same as those of the ephod signifies that the formation and the constituent of the church are the same as those of Christ (cf. Gen. 2:18-24 and notes).

Square denotes without defect, and doubled implies something that is twofold, hence, a testimony. Therefore, square and doubled signifies a perfect testimony.

A span, the width of an open hand, signifies being within the capacity of one’s hand. That the breastplate was a span in length and width signifies that the church is fully within the capacity of Christ’s care, which is immeasurable and unlimited (cf. John 10:28).

The twelve precious stones on the breastplate, on which the names of the twelve tribes of Israel were engraved, signify all the redeemed and transformed people of God built together to become one entity. Precious stones are not created but are formed by the transforming of created things. This signifies that the church is produced by transformation, from something natural into something divine. As components of the church, the believers, who were created of dust (Gen. 2:7), must be transformed in their human nature by and with the divine nature through the working of the Spirit (2 Cor. 3:18) to become precious stones for God’s eternal building (Matt. 16:18; John 1:42; 1 Pet. 2:5; Rev. 21:18-20).

The number twelve, composed of four (the creatures) times three (the Triune God in resurrection), signifies the mingling of the Triune God with His creature, man, for the complete and perfect carrying out of God’s administration eternally (see note Rev. 21:12^2b and note Rev. 21:13¹ in and note Rev. 22:2⁴ in ). That the stones were arranged in four rows with three stones in each row indicates that the believers are not only transformed but also mingled with the Triune God. The setting of the stones in gold (v. 20) signifies that the transformed and mingled believers are built in the divine nature of Christ into one entity. These people, being of the number twelve, complete the eternal purpose of God and become the administration of the divine government in the universe. In God’s eternal plan and according to His eternal view, the church, borne on Christ’s heart (v. 29) and held in the span of His loving care (v. 16b), is such a mingling of the Triune God with redeemed humanity.

See note Rev. 4:3^2b.

The twisted chains of gold signify Christ’s divine nature, after passing through sufferings, as the connecting element. The two chains of gold were connected on one end to two gold rings on the two ends at the top of the breastplate, and on the other end to gold settings on the two shoulder pieces of the ephod (vv. 22-25; 39:15-18). Shoulders signify strength, and the breast, or heart (v. 29), signifies love. The two chains put on the two settings of the shoulder pieces signify Christ’s divine nature upholding God’s redeemed people, who are held in Christ’s love, by His bearing strength.

The rings of gold on the breastplate and the ephod (vv. 23, 26-28) signify the Spirit of Christ as the holding element (cf. note Exo. 25:26¹).

The breastplate was connected to the shoulder pieces of the ephod at both the top (vv. 22-25 and note Exo. 28:22¹) and the bottom. A cord of blue strands, signifying Christ’s heavenly humanity, bound the breastplate by its two gold rings at its two bottom ends to two gold rings at the bottom of the shoulder pieces of the ephod, above the skillfully woven band (vv. 26-28; 39:19-21). Thus, the church (the breastplate) is connected to the expression of Christ (the ephod) by His Spirit (the rings) with both His divinity (the gold chains) and His humanity (the linen cords).

The breastplate being borne upon Aaron’s heart for a memorial before Jehovah signifies the entire church as one built-up entity being borne upon Christ’s loving heart for a memorial, a pleasing remembrance, before God.

After the Urim and the Thummim were put into it, the breastplate became not only a memorial but also a breastplate of judgment. Here and in Deut. 33:8 and Deut. 33:10, God’s judgments, referring to God’s law with its verdicts and judgments (see note Luke 1:6⁴ in ), are related to the Urim and the Thummim. According to the Old Testament, the Urim and the Thummim added to the breastplate were a means for God to speak to His people to indicate to them His leading (see references in 30*a). God’s leading through the breastplate always involved a judgment. God’s law includes His judgments, and these judgments become God’s leading. In spiritual experience, in order to know God’s leading we must judge whatever is of the flesh, the self, the old man, and the world. In Rom. 8:14 the leading of the Spirit, as the reality of God’s leading through the breastplate, issues from, and is the totality of, all the judgments in Rom. 8:1-13 of that chapter (see note Rom. 8:14¹).

The fact that God’s speaking as His leading was through the breastplate signifies that God makes His leading known to His people through the church. The Lord’s speaking through the breastplate with the Urim and the Thummim required the making of the breastplate with the twelve precious stones engraved with the names of the children of Israel and the bearing of the breastplate on the heart of the high priest. In the same principle, God’s speaking today through the church with Christ as the Illuminator (Urim) and Perfecter (Thummim) requires the building up of the church with the believers as transformed, transparent precious stones who have been inscribed with Christ as the letters of the spiritual alphabet (2 Cor. 3:3) and the bearing of the church on the hearts of the leading ones.

Meaning lights, illuminators. The Urim was an illuminator inserted into the breastplate under the twelve stones. It had the capacity to contain oil for burning, and the fire used to burn the oil came from the altar. The Urim had twelve illuminators, one to illuminate each of the twelve transparent precious stones on the breastplate so that they could shine with light (David Baron). The Urim typifies Christ as lights, illuminators (John 8:12; Eph. 5:14), shining through the Spirit (the oil) and the cross (the fire from the altar).

Meaning perfecters, completers. The names on the twelve stones on the breastplate contained only eighteen of the twenty-two letters of the Hebrew alphabet. The remaining four letters were put on the Thummim, making it the perfecter and completer (David Baron). By the shining of the Urim on the individual precious stones, the full alphabet of twenty-two letters could be used to spell out words and sentences. The Thummim typifies Christ as the perfecter and completer (Heb. 12:2). Christ is the spiritual alphabet for both inscribing (see note Exo. 28:21¹) and completing. Together, the Urim and the Thummim typify Christ as God’s witness, God’s testimony (Rev. 3:14), as the means for God to speak to His people (Heb. 1:2). In the New Testament, the reality of the Urim and the Thummim is the mingled spirit — the unveiling Spirit of God, the Holy Spirit, indwelling our receiving spirit, our regenerated human spirit (Rom. 8:4, 14).

The tunic of fine woven linen 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 girding sash as the work of an embroiderer signifies the strengthening by the Spirit’s constituting work. These three pieces of the priestly garments, with the linen trousers (v. 42), all signify Christ as righteousness to cover the entire fallen being of the priests (Luke 15:22; 1 Cor. 1:30) that they might be preserved in life and kept away from death (v. 43).

Lit., fill their hands. So also throughout the book.

Denoting human beings who have become sinful in the sight of God, as indicated particularly by the part of the body from the loins to the thighs (cf. Gen. 3:7).

Holiness is God Himself in His pure divine nature, signified here by the pure gold. To be holy is a matter of having the divine nature wrought into our being to make us holy, as God is (see note Rom. 6:19^2b). The engraving Holiness to Jehovah indicates that the entire priesthood is sanctified unto the Lord, separated to the Lord and saturated with the Lord.

In the concluding word on the priestly garments (vv. 36-43), gold and linen, the two main materials, signify holiness in divinity and righteousness in humanity. Thus, the garments of the priests are the expression of holiness for glory and righteousness for beauty. A priest who serves God must express the virtues of holiness toward God and righteousness toward man.

That the plate of gold was put on a cord of blue signifies that it was held by heavenly strength. This indicates that genuine holiness is heavenly, not earthly.

The holy things were the top portion of the produce of the good land that the children of Israel offered to God as holy gifts at the times of their feasts. A portion of these holy gifts was separated for God Himself to enjoy, and the remainder was for the people’s enjoyment. The high priest was responsible to ensure that this most holy portion, the portion separated to God, was entirely for Him and was not touched by anyone who was not a priest. If anyone transgressed the ordinance of God’s holiness concerning this portion, the high priest was to bear the iniquity of it. For this reason he wore the gold plate that declared HOLINESS TO JEHOVAH. This signifies that as our High Priest, Christ bears the responsibility to make God’s people holy in the highest degree and to guard for God the holiness that is in them (cf. Eph. 1:4; 1 Thes. 3:13; 5:23).