서론
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简体中文
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)
简体中文
祭司的圣服（主前 1491 年）
¹ "你要从以色列人中，使你的哥哥亚伦和他的儿子拿答、亚比户、以利亚撒、以他玛，一同就近你，给我供祭司的职分。
² 你要为你哥哥亚伦作圣衣为荣耀、为华美。
³ 又要吩咐一切心中有智慧的，就是我用智慧的灵所充满的，给亚伦作衣服，使他分别为圣，可以给我供祭司的职分。
⁴ 所要作的就是胸牌、以弗得、外袍、织成的内袍、裹头巾、腰带；他们要为你的哥哥亚伦和他儿子作圣衣，使亚伦可以给我供祭司的职分。
⁵ 要用金线和蓝色、紫色、朱红色线，并细麻去作。"
此处有：
I. 祭司的选立：亚伦和他的儿子（出 28:1）。此前每家的家长都作自己家庭的祭司，随自己看为合宜的，在土坛上献祭；如今以色列的各家族开始组成一个国家，又要立起一座会幕，作为他们合一的有形中心，就必须设立公共的祭司职分。摩西一向事奉，所以被列在耶和华的祭司之中（诗 99:6）；但他作为先知为他们求问神谕，作为君王在他们中间施行审判，已经有足够的事要做；他也不愿独揽一切尊荣，更不愿把那惟一可世袭的祭司尊荣留给自己一家——他非常乐意看见哥哥亚伦受任此职，亚伦的儿子在他之后继任，而他自己（无论何等伟大）的儿子在他之后不过是普通的利未人。这位伟大之人的谦卑，以及他诚心顾念神荣耀的证据，就在于他对自家升迁如此淡然。亚伦曾谦卑地作比他年轻的弟弟摩西的先知，并不推辞那职分（出 7:1），如今被擢升为祭司——为神作大祭司；因为凡自甘卑微的，他必升为高。也没有人能自己将这尊荣取来*，惟独那蒙神呼召的才能（来 5:4）。神曾论以色列全体说，他们要作他祭司的国度*（出 19:6）。但在坛前事奉的必须专心服事，而且凡是人人有份的事工，很快便会无人问津；所以神在此从他们中间拣选一家为祭司之家——父与他的四个儿子；从亚伦的腰中，犹太教会的一切祭司都由此而出——无论旧约还是新约，我们都常常读到他们。真实的圣洁，能像礼仪上的圣洁那样，在一个家族中代代相传，这实是美事。
II. 祭司圣服的指定——为荣耀、为华美（出 28:2）。要预备最贵重的材料（出 28:5），并雇佣最精巧的工匠来作；他们的技艺神要为此特别赐下恩赐，使之提升到极高的境界（出 28:3）。当注意：在平常的技艺上卓越，也是神的恩赐，是来自他的；既有需要，就当为他而用。那指教农人明智之道的，也指教匠人；所以两者都当以所得的尊荣神。人的学问尤其当分别为圣归于祭司的服事，用以妆饰那些在圣事上事奉的人。所指定的衣服有：1. 大祭司和普通祭司所共穿的四件——细麻裤子、细麻内袍、系紧内袍的细麻腰带、并裹头巾或头巾；大祭司所戴的称为冠冕。2. 惟大祭司独有的另外四件——以弗得与其巧工织的腰带、决断的胸牌、底边有铃铛和石榴的长外袍、并额上的金牌。这些荣耀的衣服被指定，(1.) 为要使祭司自己常常记念他们职分的尊严，行事为人与身份相称。(2.) 为要使百姓借此对那差遣如此威仪之仆役的神存着圣洁的敬畏。(3.) 为要使祭司作基督的预表——基督将无瑕无疵地献上自己归给神；也作一切基督徒的预表——他们被穿上圣洁的华美，借此被分别为圣归给神。如今在福音之下，我们的装饰，无论是传道人还是基督徒，都不是金子、珍珠和贵价的衣裳，而是拯救为衣、公义为袍（赛 61:10；诗 132:9,16）。大祭司约书亚所穿污秽的衣服，象征粘在他祭司职分上的罪孽——后来蒙了洁净（亚 3:3,4）；照样这些圣服象征基督祭司职分中的完全纯洁——他是圣洁、无邪恶、无玷污的。
⁶ "他们要拿金线和蓝色、紫色、朱红色线，并捻的细麻，用巧匠的手工作以弗得。
⁷ 以弗得当有两条肩带，接上两头，使它相连。
⁸ 以弗得上巧工织的腰带，要和以弗得一样的作法，用以束上，与以弗得接连一块；要用金线和蓝色、紫色、朱红色线，并捻的细麻作成。
⁹ 要取两块红玛瑙石，在上面刻以色列儿子的名字：
¹⁰ 六个名字在这块石上，六个名字在那块石上，都照他们生来的次序。
¹¹ 要用刻宝石的手工，仿佛刻图书，将以色列儿子的名字，刻这两块宝石上，要镶嵌在金槽上。
¹² 要将这两块宝石，安在以弗得的两条肩带上，为以色列人作纪念石；亚伦要在两肩上担他们的名字，在耶和华面前作为纪念。
¹³ 要作金槽；
¹⁴ 又拿精金，用拧绳仿佛拧绳的样子，拧成两条链子，把这拧成的链子，接在槽上。"
此处是关于以弗得的指示——以弗得是大祭司最外层的衣服。普通祭司穿细麻以弗得（撒上 22:18）。撒母耳孩童时所穿的就是以弗得（撒上 2:18），大卫在约柜前跳舞时所穿的也是（撒下 6:14）；但大祭司所穿的这件称为金以弗得，因为其中织了许多金线。这是一件无袖的短衣，紧紧扣在他身上，配一条同样料子的巧工腰带（出 28:6-8）；肩带上用两块嵌在金槽中的宝石扣紧——每肩一块，其上刻着以色列众子的名字（出 28:9-12）。以此为喻：1. 我们的大祭司基督向约翰显现时，胸间束着金带，正如以弗得的巧工腰带（启 1:13）。公义是他腰间的带子（赛 11:5），也当是我们的（弗 6:14）。他为成就我们救恩的工而以能力束腰，并随时准备。2. 政权必担在他的肩头上（赛 9:6），正如亚伦在宝石上把全以色列的名字担在肩上。他要为自己、为父神献给自己一个荣耀的教会（弗 5:27）。他有能力扶持他们，有权益举荐他们；正是在他里面，他们得着尊荣与恩惠的记念。他在耶和华面前作为纪念担着他们（出 28:12），作为他在神面前显现的凭据——他是代表全以色列的，也是为他们代求的。
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.
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Aaron's Attire (1491 BC)
简体中文
亚伦的圣服（主前1491年）
¹⁵ "你要用巧匠的手工，做一个决断的胸牌；要和以弗得一样的做法，用金线和蓝色、紫色、朱红色线，并捻的细麻做成。 ¹⁶ 这胸牌要四方的，叠为两层，长一虎口，宽一虎口。 ¹⁷ 要在上面镶宝石四行：第一行是红宝石、红璧玺、红玉； ¹⁸ 第二行是绿宝石、蓝宝石、金钢石； ¹⁹ 第三行是紫玛瑙、白玛瑙、紫晶； ²⁰ 第四行是水苍玉、红玛瑙、碧玉；这都要镶在金槽中。 ²¹ 这些宝石，都要按着以色列十二个儿子的名字，仿佛刻图书，刻上他们各人的名字，代表十二个支派。 ²² 要在胸牌上，用纯金作拧成如绳的链子。 ²³ 在胸牌上也要作两个金环，安在胸牌的两头。 ²⁴ 要把那两条拧成的金链子，穿在胸牌两头的环子里。 ²⁵ 又要把链子那两头接在两槽上，安在以弗得前面肩带上。 ²⁶ 要作两个金环，安在胸牌两头里面的边上，贴近以弗得，在以弗得的缝处。 ²⁷ 又要作两个金环，安在以弗得前面两条肩带下，挨近相接之处，在以弗得巧工织的带子以上。 ²⁸ 要用蓝细带子，把胸牌的环子与以弗得的环子系住，使胸牌贴在以弗得巧工织的带子上，不可与以弗得离缝。 ²⁹ 亚伦进圣所的时候，要将决断胸牌上以色列众儿子的名字，带在胸前，在耶和华面前常作纪念。 ³⁰ 又要将乌陵和土明，放在决断的胸牌里；亚伦进到耶和华面前的时候，要带在胸前；这样，亚伦就在耶和华面前常将以色列人的决断带在胸前。"
大祭司圣服中最要紧的一件，便是这胸牌——一块用金线、紫色线等精工织成的华美布料，长两虎口、宽一虎口，叠为两层后，便成一虎口见方（出28:16）。它以拧成的金链子系于以弗得之上（出28:13-14、22等），上下皆系，使胸牌不可与以弗得离缝（出28:28）。以弗得是事奉之服；决断的胸牌是尊荣之表号：这两样绝不可分离。人若要事奉主、遵行他的旨意，就必晓得他的教训（约7:17）。在这胸牌上：
I. 以色列众支派借着十二块宝石被荐于神的恩前（出28:17-21、29）。有人质疑利未是否有刻其名的宝石。若没有，那便是以法莲和玛拿西各算一支，正如雅各所言（创48:5）；而大祭司本人既是利未支派的首领，已足以代表该支派。若有利未的宝石——正如"按着他们的出生"刻上（出28:10）所暗示的——那么以法莲和玛拿西便合于约瑟之中。亚伦要常在耶和华面前带着他们的名字作为记念；他被拣选是为着人，在关乎神的事上代表他们，在此预表我们的大祭司，他常在神面前为我们显现。1. 百姓虽被禁就近，必须远远站立，却借着那胸前带着他们名字的大祭司进入了至圣所；照样，信徒即便仍在这地上，不仅进入至圣所，更因信得以与基督耶稣一同坐在天上（弗2:6）。2. 每一支派的名字刻在一块宝石上，表明信徒在神眼中何等宝贵、何等尊荣（赛43:4）。在神收拾他珠宝之日，他们必属他（玛3:17）。无论那支派何等微小贫穷，在大祭司的胸牌上都是宝石；照样，一切圣徒在基督眼中都为宝贵，他以地上虔诚人为他的喜悦，无论人怎样看他们如瓦瓶（哀4:2）。3. 大祭司肩上和胸前都有众支派的名字，表明我们的主耶稣为属他之人代求时所显的大能和慈爱。他不仅把他们放在心上——如此处所言（出28:29），更抱在怀中（赛40:11），以最温柔的爱怀抱他们。基督既喜悦将我们的名字如此贴近他的心，他的名当何等贴近我们的心！在我们的祈求之中，这是何等的安慰——我们这位承认的大祭司，胸前常带着他一切以色列的名字，在耶和华面前作为记念，将他们作为他所拣选的子民献于神，使他们在爱子里得蒙悦纳！信徒切勿惧怕神忘记了他们，也不要怀疑神在各样场合是否记念他们；因为他们的名字不仅刻在神的掌上（赛49:16），更刻在那位大中保的心上。参歌8:6。
II. 借以在疑难之事上显明神旨意的乌陵与土明，便放在这胸牌之中；故此胸牌称为决断的胸牌（出28:30）。乌陵与土明意为光与完全；学者们对此为何物有许多推测；我们没有理由认为这是摩西所当另造之物，因而或是神亲自造了交给摩西，在其余物件齐备后放入胸牌（利8:8）；或是不外乎说明已经命定之物还有进一步的用途。我认为这话可如此读：你要将——或译"加给"、"交付"——给决断的胸牌那光照与完全，它们要常在亚伦的心上；意即"他必被赋予一种能力，可在一切关乎国家民事或宗教状态的疑难之事上，知道并传明神的心意"。他们的政体是神权政体：神是他们的王，大祭司在神之下是他们的治理者，乌陵与土明便是他的内阁顾问。大概摩西在胸牌上写下或织入乌陵与土明二词，表明大祭司戴上此胸牌，在任何关乎公众的紧急关头求问神时，便当受引导采取那些神所认可的措施，提供那样的建议。他若站在约柜前（但在幔子之外），大概如摩西一样从施恩座上领受指示（出25:22）；看来非尼哈便是如此（士20:27-28）。他若远离约柜——如亚比亚他为大卫求问耶和华之时（撒上23:6等）——那答复便或借天上来的声音，或更可能借圣灵感动大祭司的心思而赐下；后者也许正是他要把以色列人的决断常带在心上一语所暗示的。这神谕对以色列大有用途；约书亚曾求问它（民27:21），他之后的士师们大概也照此而行。这神谕在被掳时失传，此后再未恢复，虽然似乎仍有人期待它（拉2:63）。但这原是将来美事的影儿，那实体就是基督。他是我们的神谕；在这末世，神借着他向我们显明他自己和他的心意（来1:2；约1:18）。属天的启示都汇聚于他，并借着他临到我们；他是光，是真光，是诚信真实的见证，是真理的本身，我们又从他领受真理的圣灵，他要引导我们进入一切的真理。胸牌与以弗得相系，表明他的先知职分建立在他的祭司职分之上；正是借着他死的功劳，他才为自己取得了这尊荣，为我们取得了这恩惠。原是那曾被杀的羔羊才配展开那书卷，揭开那七印（启5:9）。
³¹ "你要作以弗得的外袍，颜色全是蓝的。 ³² 袍上要为头留一领口，在领口周围织出领边，仿佛铠甲的领口，免得破裂。 ³³ 袍子周围底边上，要用蓝色、紫色、朱红色线作石榴，在袍子周围的石榴中间要有金铃铛。 ³⁴ 一个金铃铛一个石榴，一个金铃铛一个石榴，在袍子周围的底边上。 ³⁵ 亚伦供职的时候，要穿这袍子；他进圣所到耶和华面前，以及出来的时候，袍子上的响声必被听见，使他不至于死亡。" ³⁶ "你要用精金作一面牌，在上面像刻图书似的刻着：'归耶和华为圣'。 ³⁷ 要用一条蓝细带子系上，使牌系在冠冕的前面。 ³⁸ 这牌必在亚伦的额上，亚伦要担当干犯圣物条例的罪孽；这圣物是以色列人所分别为圣的；这牌要常在他的额上，使他们可以在耶和华面前蒙悦纳。" ³⁹ "要用杂色细麻线织内袍，用细麻布作冠冕，又用绣花的手工作腰带。"
此处可见：1. 关于以弗得外袍的指示（出28:31-35）。这袍穿在以弗得之下，下垂及膝，无袖，从头套上，两侧有洞伸臂，或如迈摩尼底所述，两侧根本不缝合。头顶之领口周遭精心织边，免得穿着时破裂。在敬拜中，凡可能分散敬拜者心神、或使事奉被人轻看之事，都当小心防备。袍子的底边周围挂着金铃铛，以及用各色线所作的石榴形饰物。石榴增加了袍子的华美，铃铛的响声则在外院的百姓中通报大祭司进入圣所烧香之时，使他们就在那时归向各自的祷告（路1:10），表示与他所献的同心合意，并期望他们借他所献之香，祷告得蒙升到神前。亚伦必须穿着所指定的圣服就近事奉，使他不至于死亡。若不照此例而行，便要自负其险。这表明我们当存畏惧与战兢的心事奉主，知道我们本该死亡，又时刻有犯致命错误的危险。有人认为圣袍上的铃铛预表基督福音在世间所发出的响声，宣告他为我们进入幔内。听见这欢乐之声的人有福了（诗89:15）。石榴乃馨香之果，与之同列，表明福音不仅有喜乐的响声，更有馨香的气味，因它是生命的香气。教会被称为石榴园（歌4:13）。2. 关于那固定在亚伦额上的金牌，其上要刻归耶和华为圣（出28:36-37），或作"耶和华之圣"。亚伦当因此被提醒：神是圣洁的，他的祭司也必须圣洁。圣洁合乎他的殿和他的家。大祭司必须与一切污秽隔绝，献归于神，归他的事奉与尊荣；他一切的事奉也都当如此。凡在神殿中侍立的人，额上都当刻着归耶和华为圣——就是必须圣洁，献归耶和华，凡事以他的荣耀为目的。这当显在额上，公开宣认自己与神的关系，毫不以此为耻，并在世上有与此相称的行事为人。这铭文也当如图书之印刻得那样深刻、那样持久——不是涂上去一洗便褪，而是真诚持久的；我们的归主为圣也当如此。亚伦额上要有此牌，好叫他担当圣物条例的罪孽（出28:38），使他们可以在耶和华面前蒙悦纳。在此他是基督的预表——基督是神与人之间的伟大中保，我们正是借着他才得以与神交往。(1.) 借着他，我们事奉中失当之处得以赦免。神的律法严格；我们在许多事上亏欠本分，即便在圣事之中也难免良心察觉有罪孽相随；我们愿意行善之时，恶便同在（罗7:21）；若神与我们争讼，这便足以使我们灭亡。但基督我们的大祭司担当这罪孽——为我们担当，便从我们身上挪去；借着他，这罪得蒙赦免，不归在我们身上。(2.) 借着他，善事得蒙悦纳；我们的本人、我们的行为，是因基督的代求才蒙神喜悦，否则不能（彼前2:5）。他归耶和华为圣的圣德，使凡与他义有分、披戴他圣灵的人都得蒙神恩；因此他曾说，他分别为圣，是为我们的缘故（约17:19）。我们既有这样一位大祭司，便当坦然来到施恩宝座前（来4:14-16）。3. 其余的圣服只在此提名（出28:39），因其中并无特别之处。绣花的细麻内袍是祭司圣服中最贴身的一件；下垂及足，袖长及腕，并以绣花的腰带束身。冠冕或头巾是用细麻所作，是古时东方君王所戴的样式，预表基督的王权。他是坐在宝座上的祭司（亚6:13），是戴冠冕的祭司。这两样神已经联合，我们不可妄想将之分开。
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)
简体中文
祭司的服饰（公元前1491年）
⁴⁰ 你要为亚伦的儿子们作内袍、腰带、裹头巾，为荣耀，为华美。
⁴¹ 要把这些给你的哥哥亚伦和他的儿子穿上，又要膏他们，授他们圣职，使他们分别为圣，好给我供祭司的职分。
⁴² 要给他们作细麻布裤子，遮掩下体；裤子当从腰达到大腿。
⁴³ 这要在亚伦和他子孙身上，当他们进会幕，或是就近坛前，在圣所供职的时候穿上，免得担当罪孽而死；这要作亚伦和他后裔直到永远的定例。
此处我们有：1. 关于次级祭司衣袍的特别吩咐。他们要穿与亚伦同样材料所作的内袍、腰带、裹头巾；只是他们的裹头巾和大祭司的圣冠在样式上有所分别。他们的衣袍与他的衣袍一样，要为荣耀、为华美（出28:40），使他们在供职之时显得庄重：然而这一切的荣耀，若与恩典的荣耀相比便算不得什么；这一切的华美，若与圣洁的华美相比便算不得什么——这些圣衣正是那圣洁的预表。又特别吩咐他们在供职时要穿细麻布裤子（出28:42）。这教导我们当随时，尤其在公众敬拜中，保持衣着与举止的端庄与得体——在这样的场合中，蒙头是合宜的（林前11:5,6,10）。这也暗示我们的灵魂来到神面前时需要遮盖，免得赤身的羞耻显露出来。 2. 关于大祭司和次级祭司衣袍的通则：这些衣袍起初在他们受圣职之时要穿上，作为他们就任此职的记号（出28:41）；此后他们要在一切供职时穿戴，但其他时候则不可（出28:43）；这是违令有祸的——免得他们担当罪孽而死。凡在本分上当行而不行的，要担当自己的罪孽；凡在本分上疏忽的也是一样。犹太的学者说，祭司若行了所设立的礼仪，却未穿所指定的衣袍而行，就如同外人擅行一样；而擅闯的外人必被治死。神也不宽容那些他使之最亲近自己之人的僭妄和不敬；即使亚伦自己若轻忽神的制度，也必担当罪孽而死。这些衣袍对我们所预表的：(1.) 基督的义；我们若不披此义在神面前显现，便必担当罪孽而死。没有婚宴礼服，我们赴婚宴有何可作？没有祭司的装束，我们到神的坛前有何可作？（太22:12,13）(2.) 弗6:13所规定的神的全副军装。我们若不备此军装而冒险，属灵的仇敌必使我们灵魂死亡，我们也必担当罪孽，我们的血要归到自己头上。所以那儆醒、保守自己衣服的有福了（启16:15）。3. 这被称为永远的定例——即只要祭司职任继续，它便继续。但这定例要在这些事物所影射的实体中长存。
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.
礼拜之所的陈设既已安排妥当，本章及下一章便论及将在此圣所中事奉的祭司——他们是以色列神家中作工服侍的人。神雇佣仆役，正是祂定意住在他们中间的记号。在本章中：I. 神选定应当事奉祂的人选（出28:1）。II. 祂指定他们的服饰；他们的事奉既为圣，他们的衣袍也当为圣，并与如今将要建立的圣所之荣耀相称（出28:2-5）。1. 祂指定其首要仆役——大祭司——的圣服，其用料极为华美：（1）以弗得与腰带（出28:6-14）；（2）决断的胸牌（出28:15-29），其中当放乌陵与土明（出28:30）；（3）以弗得的外袍（出28:31-35）；（4）裹头巾（出28:36-39）。2. 普通祭司的圣服（出28:40-43）。这些同样是那将要来之美好事物的预表。