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英文原文
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, Ex 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, Ex 28:2-5. 1. He appoints the garments of his head-servant, the high priest, which were very rich. (1.) An ephod and girdle, Ex 28:6-14. (2.) A breast-plate of judgment (Ex 28:15-29), in which must be put the urim and thummim, Ex 28:30. (3.) The robe of the ephod, Ex 28:31-35. (4.) The mitre, Ex 28:36-39. 2. The garments of the inferior priests, Ex 28:40-43. And these also were shadows of good things to come.
1-14
The Priests' Attire (1491 BC)
祭司的聖服（主前1491年）
¹ 「你要從以色列人中，使你的哥哥亞倫和他的兒子拿答、亞比戶、以利亞撒、以他瑪一同就近你，給我供祭司的職分。
² 你要給你哥哥亞倫做聖衣為榮耀，為華美。
³ 又要吩咐一切心中有智慧的，就是我用智慧的靈所充滿的，給亞倫做衣服，使他分別為聖，可以給我供祭司的職分。
⁴ 他們要這些衣服：胸牌、以弗得、外袍、雜色的內袍、裹頭巾、腰帶，使你哥哥亞倫和他兒子穿這聖服，可以給我供祭司的職分。
⁵ 要用金線和藍色、紫色、朱紅色線，並細麻去做。」
此處有：
I. 祭司的任命：亞倫和他的兒子（出二十八1）。此前每個家庭的家长都作自己家庭的祭司，隨己意在土壇上獻祭；但如今以色列各家族開始組成一個國家，又要建立會幕作為他們合一的有形中心，便需要設立一個公開的祭司制度。摩西此前一直執行祭司之職，因此被列在耶和華的祭司之中（詩九十九6），但他作他們的先知為他們求問神諭、作他們的君王在他們中間審判，已有夠多的事要做；他也不願將一切尊榮獨攬，或將那唯一可世襲的祭司尊榮傳給自己的家族，倒十分樂意看見他的哥哥亞倫和他兒子們繼承這職任，而（無論他多偉大）他的兒子們在他之後不過是普通的利未人。這位偉人如此謙卑，且如此真誠顧念神的榮耀而輕看自己家族的升遷，實為美範。亞倫曾謙卑地作他弟弟摩西的先知，也不推辭那職分（出七1），如今被升為祭司，為神作大祭司；因為凡自卑的必被升為高。人也沒有能自取這尊榮的，惟有蒙神所召的才能（來五4）。神曾就以色列人總體說過，他們要作他祭司的國度（出十九6）。但因為在壇前事奉的人必須全心投入，又因為人人有分的事很快就變成無人過問的事，神便在此從他們中間揀選了一家作祭司，就是父親和他的四個兒子；從亞倫的腰中衍生出猶太教會所有的祭司，我們在舊約和新約中經常讀到他們。真實的聖潔如同禮儀上的聖潔一樣在家族中世代相傳，這實在是蒙福的事。
II. 祭司的衣服被指定，為榮耀，為華美（出二十八2）。要預備一些最貴重的材料（出二十八5），並雇用最好的匠人來製作，他們的技巧神要為此目的藉着特別的恩賜提升到極高的程度（出二十八3）。當注意：即使在普通的技藝中，卓越也是神的恩賜，是從他而來的；在有需要時，當為他而用。那教導農夫聰明的，也教導工匠；所以兩者都當以所得的利益榮耀神。人文學習尤其當奉獻為祭司職分的事奉，用以裝飾那些在聖物旁事奉的人。所指定的衣服有：（1）四件是大祭司和普通祭司都穿的，即細麻褲子、細麻內袍、繫緊內袍的細麻腰帶、以及裹頭巾或頭巾；大祭司所戴的稱為聖冠。（2）另有四件是大祭司特有的，即以弗得與其巧工織的腰帶、判斷的胸牌、底部有鈴鐺和石榴的長外袍、以及額上的金牌。這些榮耀的衣服被指定，是為了（一）使祭司自己記念職分的尊嚴，行事為人有合宜的端莊。（二）使百姓對那位僕人如此威嚴的神心生聖潔的敬畏。（三）使祭司作基督的預表，基督要將自己無瑕無疵地獻給神；也作一切基督徒的預表，他們被披上聖潔之美，在其中分別為聖歸給神。如今我們在福音之下，無論是傳道人還是基督徒，裝飾都不可用金子、珍珠和貴價的衣裳，而當以拯救為衣和公義為袍（賽六十一10，詩一三二9、16）。正如大祭司約書亞所穿的污穢衣服表明附着他祭司職分的罪孽，而神設法將之除淨（亞三3、4）；照樣那些聖服表明基督祭司職分中的完全純潔；他是聖潔、無邪惡、無玷污的。
⁶ 「他們要拿金線和藍色、紫色、朱紅色線，並撚的細麻，用巧匠的手工做以弗得。
⁷ 以弗得當有兩條肩帶，接上兩頭，使它相連。
⁸ 以弗得上巧工織的帶子，要和以弗得一樣的做法，用以繫上，與以弗得接連一塊；要用金線和藍色、紫色、朱紅色線，並撚的細麻做成。
⁹ 要取兩塊紅瑪瑙石，在上面刻以色列人的名字：
¹⁰ 六個名字在這塊石上，六個名字在那塊石上，都照他們生數。
¹¹ 刻這寶石，如同刻圖章，按着以色列人的名字，刻這兩塊寶石。要鑲在金槽上。
¹² 要將這兩塊寶石安在以弗得的兩條肩帶上，為以色列人做紀念石。亞倫要在兩肩上擔他們的名字，在耶和華面前作為紀念。
¹³ 要做金槽。
¹⁴ 又要用純金做兩條鏈子，如同繩子，擰成麻花狀；把擰成的麻花金鏈搭在金槽上。」
此處有關以弗得的指示，以弗得是大祭司最外層的衣服。普通的祭司穿細麻的以弗得（撒上二十二18）。撒母耳孩童時穿過一件（撒上二18），大衛在約櫃前跳舞時也穿過（撒下六14）；但這件只有大祭司穿的被稱為金的以弗得，因為其中有大量金子織入。它是一件無袖的短衣，緊貼身扣着，有一條同樣材料巧工織的帶子（出二十八6-8）；肩帶以兩塊鑲在金槽中的寶石扣在一起，每肩一塊，上面刻着以色列人的名字（出二十八9-12）。暗指此事：（1）我們的大祭司基督向約翰顯現時，胸間束着金帶（啟一13），正如以弗得巧工的帶子。公義是他腰間的帶（賽十一6），也當是我們的（弗六14）。他以能力束腰，為要成就我們的救恩，且已預備好了。（2）政權被說為擔在他的肩頭上（賽九6），正如亞倫在寶石上將全以色列的名字擔在肩上。他為自己、為父神獻上榮耀的教會（弗五27）。他有權能扶持他們，有功勞推薦他們；他們在他裏面被記念，滿有尊榮和恩惠。他為紀念在耶和華面前擔着他們（出二十八12），作為他在神面前顯現、作全以色列的代表和代求者的記號。
至於那些父母因極度貧窮，在她們年幼時賣給那些他們希望等她們長大後可以娶她們的人的婢女；若那些人不娶她們，也不可賣給外人，倒要設法為這失望作出補償；若娶了她們，就必須好好供養（出二十一7-11）。神這樣為以色列眾女的舒適和名譽作了安排，也教導作丈夫的要敬重妻子（無論出身多卑微），當作軟弱的器皿（彼前三7）。
英文原文
The Priests' Attire (1491 BC)
¹ And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.
² And thou shalt make holy garments for Aaron thy brother for glory and for beauty.
³ And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office.
⁴ And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office.
⁵ And they shall take gold, and blue, and purple, and scarlet, and fine linen.
We have here,
I. The priests nominated: Aaron and his sons, Ex 28:1. Hitherto every master of a family was priest to his own family, and offered, as he saw cause, upon altars of earth; but now that the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord (Ps 99:6), had enough to do as their prophet to consult the oracle for them, and as their prince to judge among them; nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family, but was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. Aaron, who had humbly served as a prophet to his younger brother Moses, and did not decline the office (Ex 7:1), is now advanced to be a priest, a high priest to God; for he will exalt those that abase themselves. Nor could any man have taken this honour to himself, but he that was called of God to it, Heb 5:4. God had said of Israel in general that they should be to him a kingdom of priests, Ex 19:6. But because it was requisite that those who ministered at the altar should give themselves wholly to the service, and because that which is everybody's work will soon come to be nobody's work, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron's loins descended all the priests of the Jewish church, of whom we read so often, both in the Old Testament and in the New. A blessed thing it is when real holiness goes, as the ceremonial holiness did, by succession in a family.
II. The priests' garments appointed, for glory and beauty, Ex 28:2. Some of the richest materials were to be provided (Ex 28:5), and the best artists employed in the making of them, whose skill God, by a special gift for this purpose, would improve to a very high degree, Ex 28:3. Note, Eminence, even in common arts, is a gift of God, it comes from him, and, as there is occasion, it ought to be used for him. He that teaches the husbandman discretion teaches the tradesman also; both therefore ought to honour God with their gain. Human learning ought particularly to be consecrated to the service of the priesthood, and employed for the adorning of those that minister about holy things. The garments appointed were, 1. Four, which both the high priest and the inferior priests wore, namely, the linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet or turban; that which the high priest wore is called a mitre. 2. Four more, which were peculiar to the high priest, namely, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe with the bells and pomegranates at the bottom of it, and the golden plate on his forehead. These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (2.) That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. (3.) That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God. Our adorning, now under the gospel, both that of ministers and Christians, is not to be of gold, and pearl, and costly array, but the garments of salvation, and the robe of righteousness, Isa 61:10, Ps 132:9,16. As the filthy garments wherewith Joshua the high priest was clothed signified the iniquity which cleaved to his priesthood, from which care was taken that it should be purged (Zec 3:3,4), so those holy garments signified the perfect purity that there is in the priesthood of Christ; he is holy, harmless, and undefiled.
⁶ And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work.
⁷ It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together.
⁸ And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.
⁹ And thou shalt take two onyx stones, and grave on them the names of the children of Israel:
¹⁰ Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.
¹¹ With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.
¹² And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial.
¹³ And thou shalt make ouches of gold;
¹⁴ And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.
Directions are here given concerning the ephod, which was the outmost garment of the high priest. Linen ephods were worn by the inferior priests, 1Sa 22:18. Samuel wore one when he was a child (1Sa 2:18), and David when he danced before the ark (2Sa 6:14); but this which the high priest only wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same stuff (Ex 28:6-8); the shoulder-pieces were buttoned together with two precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel, Ex 28:9-12. In allusion to this, 1. Christ our high priest appeared to John girt about the breast with a golden girdle, such as was the curious girdle of the ephod, Re 1:13. Righteousness is the girdle of his loins (Isa 11:6), and should be of ours, Eph 6:14. He is girt with strength for the work of our salvation, and is ready for it. 2. The government is said to be upon his shoulders (Isa 9:6), as Aaron had the names of all Israel upon his shoulders in precious stone. He presents to himself and to his Father a glorious church, Eph 5:27. He has power to support them, interest to recommend them, and it is in him that they are remembered with honour and favour. He bears them before the Lord for a memorial (Ex 28:12), in token of his appearing before God as the representative of all Israel and an advocate for them.
15-39
Aaron's Attire (1491 BC)
亞倫的聖服（主前1491年）
¹⁵ 「你要用巧匠的手工做一個決斷的胸牌。要和以弗得一樣的做法：用金線和藍色、紫色、朱紅色線，並撚的細麻做成。
¹⁶ 這胸牌要四方的，疊為兩層，長一虎口，寬一虎口。
¹⁷ 要在上面鑲寶石，四行寶石：第一行是紅寶石、紅璧璽、紅玉；這一行是頭一行。
¹⁸ 第二行是綠寶石、藍寶石、金鋼石。
¹⁹ 第三行是紫瑪瑙、白瑪瑙、紫晶。
²⁰ 第四行是水蒼玉、紅瑪瑙、碧玉。這都要鑲在金槽中。
²¹ 這些寶石都要按着以色列十二個兒子的名字，如同刻圖章，刻各自的名字，代表十二個支派。
²² 要在胸牌上用純金打成的擰成如繩的鏈子。
²³ 在胸牌上也要做兩個金環，安在胸牌的兩頭。
²⁴ 要把那兩條擰成的金鏈子，穿在胸牌兩頭的環子裏。
²⁵ 又要把那兩條鏈子的另外兩頭，接在兩塊金槽上，安在以弗得前面的肩帶上。
²⁶ 要做兩個金環，安在胸牌兩頭的邊緣上，在以弗得裏面的繫帶處。
²⁷ 又要做兩個金環，安在以弗得前面兩條帶子以下，兩頭相對之處，在巧工織的帶子以上。
²⁸ 要用藍細帶子把胸牌的環子與以弗得的環子繫住，使胸牌貼在以弗得巧工織的帶子上，胸牌不可從以弗得上鬆脫。
²⁹ 亞倫進聖所的時候，要將決斷胸牌上以色列人各支派的名字，帶在胸前，在耶和華面前常作紀念。
³⁰ 又要將烏陵和土明放在決斷的胸牌裏；亞倫進到耶和華面前的時候，要帶在胸前，這樣，他就在耶和華面前常將以色列人的決斷帶在胸前。」
大祭司的裝飾中最重要的是這胸牌，一塊用金、紫等精巧織成的貴重布料，長兩虎口、寬一虎口，疊為兩層便成一虎口見方（出二十八16）。它以擰成的金鏈子在上下兩端與以弗得相連（出二十八13、14、22等），使胸牌不可從以弗得上鬆脫（出二十八28）。以弗得是事奉的衣服；判斷的胸牌是尊榮的象徵：這兩者決不可分開。人若願事奉主並遵行他旨意，就必曉得他的教訓。在這胸牌中：
I. 以色列的支派在十二塊寶石中被推薦於神的恩惠之前（出二十八17-21、29）。有人質疑利未是否有刻着自己名字的寶石。若沒有，以法蓮和瑪拿西便被分別計算，正如雅各所說的當如此；而大祭司自己作為利未支派的首領，已充分代表那支派。若有利未的寶石（如按着他們生數刻一語所暗示，出二十八10），以法蓮和瑪拿西便在約瑟裏合而為一。亞倫要為紀念將他們的名字擔在耶和華面前，他為人被設立，在屬神的事上代表他們，在此預表我們的大祭司，他常為我們在神面前顯現。（1）百姓雖被禁止就近、必須保持距離，卻藉着將他們名字帶在胸牌上的大祭司進入至聖所；照樣信徒甚至還在地上之時，不但進入至聖所，更因信與基督一同坐在天上（弗二6）。（2）每個支派的名字刻在寶石上，表明信徒在神眼中何等寶貴、何等尊榮（賽四十三4）。他收聚自己珠寶之日，他們必屬他（瑪三17）。無論那支派多麼微小貧窮，在大祭司的胸牌上都是寶石；照樣一切的聖徒在基督眼中都極為親愛，他的喜悅在於他們，視他們為地上的尊貴人，無論世人如何看他們如瓦器（哀四2）。（3）大祭司在肩上和胸上都有支派的名字，暗示我們的主耶穌以能力和愛心為屬他的人代求。他不但將他們擔在心上（如此處所言，出二十八29），更懷搋他們（賽四十11），以最溫柔的愛情。基督的名當何等貼近我們的心，因為他樂意將我們的名如此貼近他的心！在我們一切向神的祈求中，這是何等的安慰：我們所認的大祭司，將他一切以色列的名字帶在胸上，在耶和華面前為紀念，將他們作為他所揀選的百姓獻於神，使他們在愛子裏得蒙悅納！願善良的基督徒不要怕神忘記了他們，也不要懷疑神在各樣事上記念他們；因為他們不但刻在神的手掌上（賽四十九16），更刻在那位偉大代求者的心上。參見雅歌八章六節。
II. 烏陵和土明藉以在疑難案件上顯明神旨意的，就放在這胸牌中，因此它被稱為決斷的胸牌（出二十八30）。烏陵和土明意為光和完全；學者們對它們是甚麼有許多猜測；我們沒有理由認為它們是摩西所要做的前述以外的東西，所以或是神自己造了它們交給摩西放入胸牌中（在其他物件預備好之後，利八8），或者所指的是對先前已吩咐所做之物進一步用途的宣告。我認為這話可如此讀：你要將或加或交給決斷的胸牌那些照明和完全，它們要在亞倫心上；就是說：「他要被賦予一種能力，能在關乎國家民事或宗教狀態的一切疑難案件中，知道並宣示神的心意。」他們的政體是神權政治：神是他們的王，大祭司在神之下是他們的統治者，烏陵和土明是他的內閣；大概摩西在胸牌上寫了或織入了烏陵和土明這些字，表明大祭司帶着這胸牌，在關乎公眾的任何緊急事件上求問神時，當受引導採取那些神所認可的措施、提供那樣的建議。他若站在約櫃前（但在幔子之外），大概從施恩座上領受指示，正如摩西那樣（出二十五22）；看來非尼哈就是如此（士二十27、28）。他若遠離約櫃，如亞比亞他為大衛求問耶和華時那樣（撒上二十三6等），那麼回答便是藉着從天而來的聲音，或更可能藉着大祭司心中的感動；後者也許就是他要將以色列人的決斷帶在心上一語所暗示的。這神諭對以色列大有用處；約書亞曾求問它（民二十七21），其後的士師大概也是如此。它在被擄時失喪，此後再未恢復，雖然看來人仍期待它（拉二63）。但這不過是將來美事的影兒，實體就是基督。他是我們的神諭；藉着他，神在這末世向我們啟示他自己和他的心意（來一2，約一18）。神的啟示集中在他裏面，並藉着他臨到我們；他是光、是真光、是誠實的見證人、是真理本身，我們從他領受真理的靈，他引導人進入一切真理。胸牌與以弗得的相連，表明他的先知職分建立在他的祭司職分上；正是藉着他受死的功勞，他為自己取得了這尊榮、為我們取得了這恩惠。正是那曾被殺的羔羊配得展開書卷並揭開七印（啟五9）。
³¹ 「你要做以弗得的外袍，顏色全是藍的。
³² 袍上要為頭留一個領口，口的周圍要有織成的領邊，彷彿鎧甲的領口，免得破裂。
³³ 袍子周圍底邊上，要用藍色、紫色、朱紅色線做石榴，又要在袍子周圍的石榴中間有金鈴鐺。
³⁴ 一個金鈴鐺一個石榴，一個金鈴鐺一個石榴，在袍子周圍的底邊上。
³⁵ 亞倫供職的時候要穿這袍子。他進聖所到耶和華面前，以及出來的時候，袍上的響聲必被聽見，使他不至於死亡。
³⁶ 「你要用純金做一面牌，在上面刻圖章，刻『歸耶和華為聖』。
³⁷ 要用一條藍細帶子繫上，安在裹頭巾的前面。
³⁸ 這牌必在亞倫的額上，亞倫要擔當干犯聖物條例的罪孽；他們在一切聖禮物上所分別為聖的，這牌要在亞倫額上，使他們可以在耶和華面前蒙悅納。
³⁹ 要用雜色細麻線織內袍，用細麻布做裹頭巾，又用繡花的手工做腰帶。
此處有：（1）關乎以弗得外袍的指示（出二十八31-35）。這件穿在以弗得之下，下垂到膝蓋，無袖，套頭穿着，兩側有洞可以伸出手臂；或者如邁摩尼底所描述的，兩側根本不縫合。頂上套頭的洞口小心地織了邊，免得穿上時撕裂。在宗教敬拜中，當謹慎防止一切可能分散敬拜者心思或使事奉被輕看的事。袍子底邊周圍掛着金鈴鐺，以及用各色線做的石榴。石榴增添了袍子的美觀，鈴鐺的響聲則通知外院的百姓他進入聖所燒香的時候，使他們當時也專心敬拜（路一10），作為他們與他的獻祭同心的記號，以及他們對自己所獻之香升到神前的盼望。亞倫必須穿着所指定的衣服就近事奉，免得死亡。他若不照着體制事奉，後果自負。這暗示我們當存畏懼和聖潔的戰兢事奉主，因為知道我們該死，且有犯下致命錯誤的危險。有人認為聖袍的鈴鐺預表基督福音在世界中的聲響，宣告他為我們進入幔內。聽見這喜樂聲音的人有福了（詩八十九15）。加上芳香的石榴果子，表明福音的香氣及其喜樂的聲響，因為它是生命的香氣。教會被稱為石榴的果園。（2）關乎固定在亞倫額上、刻着歸耶和華為聖的金牌（出二十八36、37）。亞倫藉此受提醒：神是聖潔的，他的祭司也必須聖潔。聖潔配得上他的殿和殿中的人。大祭司必須遠離一切污穢，分別為聖歸給神和他的事奉和榮耀，他一切的事奉也當如此。凡在神殿中伺候的，額上都必須刻有歸耶和華為聖，就是說，他們必須聖潔，獻身於主，在一切所行的事上設計為他的榮耀。這必須顯在他們額上，公開承認他們與神的關係，不以為恥；並在世上的為人與之相稱。這也必須如圖章的刻文那樣深刻、持久，不是畫上去可被洗掉的，而是真誠而持久的；我們歸主為聖也當如此。亞倫額上必須有這金牌，使他能擔當干犯聖物條例的罪孽（出二十八38），使他們可以在耶和華面前蒙悅納。他在此事上是基督的預表，基督是神與人之間偉大的中保，我們正是藉着他得以與神交往。（一）藉着他，我們事奉中的瑕疵得蒙赦免。神的律法嚴格；我們在許多事上虧欠了本分，以致不能不察覺即使在我們的聖物上也沾染許多罪孽；我們願行善時，惡便同在；即使這也能成為我們的毀滅，若神與我們爭論。但基督我們的大祭司擔當這罪孽，為我們擔當以致從我們身上除去，藉着他這罪得蒙赦免而不歸在我們帳上。（二）藉着他，善事蒙悅納；我們的人和行為因着基督的代求而討神喜悅，否則便不能（彼前二5）。他歸耶和華為聖將一切因他的義而得益、披上他聖靈的人推薦給神的恩惠；所以他說他分別自己為聖是為我們的緣故（約十七19）。我們既然有了一位這樣的大祭司，便當坦然來到施恩的寶座前（來四14-16）。（3）其餘的衣服只提其名（出二十八39），因為其中並無特別之處。細麻繡花的內袍是祭司服飾中最貼身的；它下垂到腳，袖子到手腕，用繡花的腰帶或帶子束在身上。裹頭巾或冠冕是細麻的，如東方古代君王所戴的，預表基督的王權。他是坐在寶座上的祭司（亞六13），是戴冠冕的祭司。這兩樣神已經聯合，我們不可設法分開。
英文原文
Aaron's Attire (1491 BC)
¹⁵ And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.
¹⁶ Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.
¹⁷ And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.
¹⁸ And the second row shall be an emerald, a sapphire, and a diamond.
¹⁹ And the third row a ligure, an agate, and an amethyst.
²⁰ And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.
²¹ And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.
²² And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.
²³ And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.
²⁴ And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.
²⁵ And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it.
²⁶ And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.
²⁷ And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.
²⁸ And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.
²⁹ And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.
³⁰ And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
The most considerable of the ornaments of the high priest was this breast-plate, a rich piece of cloth, curiously wrought with gold and purple, etc., two spans long and a span broad, so that, being doubled, it was a span square, Ex 28:16. This was fastened to the ephod with wreathen chains of gold (Ex 28:13,14,22, etc.) both at top and bottom, so that the breast-plate might not be loosed from the ephod, Ex 28:28. The ephod was the garment of service; the breast-plate of judgment was an emblem of honour: these two must by no means be separated. If any man will minister unto the Lord, and do his will, he shall know his doctrine. In this breast-plate,
I. The tribes of Israel were recommended to God's favour in twelve precious stones, Ex 28:17-21,29. Some question whether Levi had a precious stone with his name or no. If not, Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high priest himself, being head of the tribe of Levi, sufficiently represented that tribe. If there was a stone for Levi, as is intimated by this, that they were engraven according to their birth (Ex 28:10), Ephraim and Manasseh were one in Joseph. Aaron was to bear their names for a memorial before the Lord continually, being ordained for men, to represent them in things pertaining to God, herein typifying our great high priest, who always appears in the presence of God for us. 1. Though the people were forbidden to come near, and obliged to keep their distance, yet by the high priest, who had their names on his breast-plate, they entered into the holiest; so believers, even while they are here on this earth, not only enter into the holiest, but by faith are made to sit with Christ in heavenly places, Eph 2:6. 2. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, Isa 43:4. They shall be his in the day he makes up his jewels, Mal 3:17. How small and poor soever the tribe was, it was a precious stone in the breast-plate of the high priest; thus are all the saints dear to Christ, and his delight is in them as the excellent ones of the earth, however men may esteem them as earthen pitchers, La 4:2. 3. The high priest had the names of the tribes both on his shoulders and on his breast, intimating both the power and the love with which our Lord Jesus intercedes for those that are his. He not only bears them up upon his heart, as the expression here is (Ex 28:29), carries them in his bosom (Isa 40:11), with the most tender affection. How near should Christ's name be to our hearts, since he is pleased to lay our names so near his! and what a comfort it is to us, in all our addresses to God, that the great high priest of our profession has the names of all his Israel upon his breast before the Lord for a memorial, presenting them to God as the people of his choice, who were to be made accepted in the beloved! Let not any good Christians fear that God has forgotten them, nor question his being mindful of them upon all occasions, when they are not only engraven upon the palms of his hands (Isa 49:16), but engraven upon the heart of the great intercessor. See So 8:6.
II. The urim and thummim, by which the will of God was made known in doubtful cases, were put in this breast-plate, which is therefore called the breast-plate of judgment, Ex 28:30. Urim and thummim signify light and integrity; many conjectures there are among the learned what they were; we have no reason to think they were any thing that Moses was to make more than what was before ordered, so that either God made them himself, and gave them to Moses, for him to put into the breast-plate, when other things were prepared (Le 8:8), or no more is meant than a declaration of the further use of what was already ordered to be made. I think the words may be read thus, And thou shalt give, or add, or deliver, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron; that is, "He shall be endued with a power of knowing and making known the mind of God in all difficult doubtful cases, relating either to the civil or ecclesiastical state of the nation." Their government was a theocracy: God was their King, the high priest was, under God, their ruler, the urim and thummim were his cabinet-council; probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify that the high priest, having on him this breast-plate, and asking counsel of God in any emergency relating to the public, should be directed to take those measures, and give that advice, which God would own. If he was standing before the ark (but without the veil) probably he received instructions from off the mercy-seat, as Moses did (Ex 25:22); thus, it should seem, Phinehas did, Jdg 20:27,28. If he was at a distance from the ark, as Abiathar was when he enquired of the Lord for David (1Sa 23:6, etc.), then the answer was given either by a voice from heaven or rather by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, He shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel; Joshua consulted it (Nu 27:21), and, it is likely, the judges after him. It was lost in the captivity, and never regained after, though, it should seem, it was expected, Ezr 2:63. But it was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days makes known himself and his mind to us, Heb 1:2, Joh 1:18. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness, the truth itself, and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod denotes that his prophetical office was founded in his priesthood; and it was by the merit of his death that he purchased this honour for himself and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals, Re 5:9.
³¹ And thou shalt make the robe of the ephod all of blue.
³² And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.
³³ And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:
³⁴ A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.
³⁵ And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not.
³⁶ And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.
³⁷ And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.
³⁸ And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.
³⁹ And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.
Here is, 1. Direction given concerning the robe of the ephod, Ex 28:31-35. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Lu 1:10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Ps 89:15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, Holiness to the Lord (Ex 28:36,37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God's house must have Holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (Ex 28:38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, 1Pe 2:5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, Joh 17:19. Having such a high priest, we come boldly to the throne of grace, Heb 4:14-16. 3. The rest of the garments are but named (Ex 28:39), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a priest upon a throne (Zec 6:13), a priest with a crown. These two God has joined, and we must not think to separate them.
40-43
The Priests' Attire (1491 BC)
祭司的服飾（主前 1491 年）
⁴⁰ 你要為亞倫的兒子做內袍、腰帶、裹頭巾，為榮耀、為華美。 ⁴¹ 要把這些給你的哥哥亞倫和他的兒子穿戴，又要膏他們，將他們分別為聖，好給我供祭司的職分。 ⁴² 要給他們做細麻布褲子，遮掩下體；褲子當從腰達到大腿。 ⁴³ 亞倫和他兒子進入會幕，或是就近壇在聖所供職的時候，必穿上，免得擔罪而死。這要為亞倫和他的後裔作永遠的定例。
此處有：1. 關乎次要祭司服飾的特別命令。他們當有內袍、腰帶和裹頭巾，材料與大祭司的相同；但他們的裹頭巾與大祭司的聖冠在樣式上有所不同。他們的與他的一樣，都是為榮耀、為華美（出 28:40），好使他們在事奉中看來莊重：然而這一切榮耀與恩典的榮耀相比就算不得甚麼，這華美與聖潔的華美相比也算不得甚麼——這些聖衣正是那榮耀和華美的預表。他們在事奉中特別受命要穿細麻布褲子（出 28:42）。這教導我們無論何時、尤其在公眾敬拜中，衣著和舉止都當端莊得體；在公眾敬拜中蒙頭是合宜的（林前 11:5,6,10）。這也暗示我們的靈魂來到神面前時何等需要遮蓋，好使赤身的羞恥不至顯露。2. 關乎大祭司和次要祭司服飾的通則：這些衣服當在他們受膏分別為聖之時，初次穿在他們身上，作為他們受任聖職的記號（出 28:41）；此後他們當在一切事奉中穿著，但在別的時候不可穿（出 28:43），而且若不如此，便要自擔風險，免得擔罪而死。那些在當盡的本分上疏忽的人，正如在當盡的職責上疏忽一樣，必擔當自己的罪孽。祭司若行了所設立的禮，卻不按所指定的服飾來行，猶太教的教師說，這就如同外人來行一樣，而外人就近壇的必被治死。神也不會放任那些祂使親近自己之人的擅專和不敬；即使亞倫自己若輕看神聖的設立，他也要擔罪而死。對我們而言，這些衣服預表：（1）基督的義；我們若不披戴這義來到神面前，就必擔罪而死。我們沒有禮服赴婚筵、沒有祭司的服飾來到神的壇前，有甚麼可說的呢？（太 22:12,13）（2）神所賜的全副軍裝（弗 6:13）。我們若沒有那軍裝就冒然上前，屬靈的仇敵必成為我們靈魂的致死之因，我們必擔當罪孽，我們的血必歸到我們自己頭上。因此那儆醒、保守自己衣服的有福了（啟 16:15）。3. 這被稱為永遠的定例，意思是，這要一直延續到祭司職分存續之時。但它的永存性乃在於這些事物所預表的實體之中。
英文原文
The Priests' Attire (1491 BC)
⁴⁰ And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.
⁴¹ And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.
⁴² And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:
⁴³ And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.
We have here, 1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be for glory and beauty (Ex 28:40), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear linen breeches, Ex 28:42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, 1Co 11:5,6,10. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office (Ex 28:41), and then they were to wear them in all their ministrations, but not at other times (Ex 28:43), and this at their peril, lest they bear iniquity and die. Those who are guilty of omissions in duty, as well as omissions of duty, shall bear their iniquity. If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the stranger that comes nigh shall be put to death. Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify, (1.) The righteousness of Christ; if we appear not before God in this, we shall bear iniquity and die. What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? Mt 22:12,13. (2.) The armour of God prescribed Eph 6:13. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, Re 16:15. 3. This is said to be a statute for ever, that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows.
敬拜之處的陳設既已下令，本章和下一章便顧到當在這聖所事奉的祭司，他們作為以色列神的僕人事奉。祂雇用僕人，作為祂定意住在他們中間的憑據。本章記述：一、祂選定當作祂僕人的人，出 28:1。二、祂指定他們的服飾；他們的職事是聖的，他們的衣服也當如此，且當與即將建造之殿的榮耀相稱，出 28:2-5。1. 祂指定祂的頭號僕人——大祭司——的衣服，這衣服極為華美：（1）以弗得和帶子，出 28:6-14。（2）決斷的胸牌（出 28:15-29），其中要放烏陵和土明，出 28:30。（3）以弗得的外袍，出 28:31-35。（4）裹頭巾，出 28:36-39。2. 次要祭司的衣服，出 28:40-43。這些也是將來美事的影兒。