Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
The vestments of the high priest are described, and in verse 40, those of the lesser priests, namely: first, the ephod, verse 6. Second, the breastplate with twelve gems, verse 15, in which was doctrine and truth, verse 30. Third, the blue tunic, in which were pomegranates and bells, verse 31. Fourth, the tiara with the golden plate, on which was inscribed: Holy to the Lord, verse 36. Fifth, the linen tunic with the sash, verse 39. Sixth, the breeches, verse 42.
Vulgate Text: Exodus 28:1-43
1. And you shall bring to yourself Aaron your brother with his sons from among the children of Israel, that they may minister to Me in the priesthood: Aaron, Nadab, and Abihu, Eleazar, and Ithamar. 2. And you shall make a holy vestment for Aaron your brother, for glory and beauty. 3. And you shall speak to all who are wise of heart, whom I have filled with the spirit of wisdom, that they may make the vestments of Aaron, in which being sanctified he may minister to Me. 4. And these shall be the vestments that they shall make: a breastplate, and an ephod, a tunic and a close-fitting linen garment, a mitre and a belt. They shall make holy vestments for your brother Aaron and his sons, that they may minister to Me in the priesthood; 5. and they shall take gold, and blue, and purple, and scarlet twice-dyed, and fine linen. 6. And they shall make the ephod of gold and blue and purple, and scarlet twice-dyed, and fine twisted linen, with embroidered work. 7. It shall have two shoulder-pieces joined at its two edges, so that they may come together. 8. And the skillfully woven band on it, and all the varied work, shall be of gold, and blue, and purple, and scarlet twice-dyed, and fine twisted linen. 9. And you shall take two onyx stones, and engrave on them the names of the sons of Israel: 10. six names on one stone, and the six remaining on the other, according to the order of their birth. 11. With the work of an engraver and the cutting of a jeweler, you shall engrave them with the names of the sons of Israel, set in gold and surrounded by it; 12. and you shall put them on both sides of the ephod, as a memorial for the sons of Israel. And Aaron shall bear their names before the Lord on both his shoulders, for a remembrance. 13. You shall also make settings of gold, 14. and two chains of pure gold, linked to each other, which you shall attach to the settings. 15. You shall also make the breastplate of judgment in skilled work, like the workmanship of the ephod: of gold, blue, and purple, and scarlet twice-dyed, and fine twisted linen. 16. It shall be square and double: it shall be a span in length and a span in width. 17. And you shall set in it four rows of stones: in the first row shall be a sardius, a topaz, and an emerald; 18. in the second a carbuncle, a sapphire, and a jasper; 19. in the third a ligure, an agate, and an amethyst; 20. in the fourth a chrysolite, an onyx, and a beryl: they shall be set in gold in their rows. 21. And they shall have the names of the sons of Israel: twelve names shall be engraved, each stone with the name of one of the twelve tribes. 22. You shall make on the breastplate chains linked to each other of pure gold; 23. and two gold rings, which you shall put on both ends of the breastplate: 24. and you shall join the gold chains to the rings that are on its edges; 25. and the other ends of the two chains you shall fasten to the two settings on both sides of the ephod which faces the breastplate. 26. You shall also make two gold rings, which you shall put on the ends of the breastplate, on the edge that is on the side of the ephod, facing its back. 27. And also two other gold rings, which shall be put on both sides of the ephod below, facing the front of the lower seam, so that it may be fitted to the ephod, 28. and the breastplate shall be bound by its rings to the rings of the ephod with a blue cord, so that the skillfully wrought junction may remain, and the breastplate and the ephod may not be separated from each other. 29. And Aaron shall bear the names of the sons of Israel in the breastplate of judgment upon his breast, when he enters the Sanctuary, as a memorial before the Lord forever. 30. And you shall put in the breastplate of judgment the Doctrine and the Truth, which shall be on Aaron's breast when he enters before the Lord; and he shall bear the judgment of the sons of Israel on his breast in the sight of the Lord always. 31. You shall also make the robe of the ephod all of blue, 32. in the middle of which above shall be an opening, and a woven border around its edge, as is usually made at the outer edges of garments, so that it may not easily be torn. 33. And below, at the feet of the same tunic, all around, you shall make as it were pomegranates of blue and purple and scarlet twice-dyed, with bells mixed in between, 34. so that there shall be a golden bell and a pomegranate, and again another golden bell and a pomegranate. 35. And Aaron shall wear it in the office of his ministry, so that the sound may be heard when he enters and leaves the Sanctuary in the sight of the Lord, and he shall not die. 36. You shall also make a plate of pure gold, on which you shall engrave with the work of an engraver, Holy to the Lord. 37. And you shall tie it with a blue cord, and it shall be upon the tiara, 38. resting on the forehead of the high priest. And Aaron shall bear the iniquities of those things which the sons of Israel have offered and sanctified, in all their gifts and offerings. And the plate shall always be on his forehead, so that the Lord may be favorable to them. 39. And you shall weave the tunic of fine linen, and you shall make the tiara of fine linen, and the sash with the work of an embroiderer. 40. And for the sons of Aaron you shall prepare linen tunics and sashes and turbans for glory and beauty: 41. and you shall clothe with all these Aaron your brother and his sons with him. And you shall consecrate the hands of all of them, and sanctify them, that they may minister to Me in the priesthood. 42. You shall also make linen breeches, to cover the flesh of their shame, from the loins to the thighs: 43. and Aaron and his sons shall use them when they enter the tabernacle of testimony, or when they approach the altar to minister in the Sanctuary, lest they die guilty of iniquity. It shall be a perpetual statute for Aaron and for his descendants after him.
Verse 1: Bring to yourself also Aaron your brother with his sons
In Hebrew, cause your brother to approach you with his sons, that is, so that you may consecrate them as priests and clothe them in priestly garments. See here the divine calling of the Levitical priests to the ministries of God; and how no one ought to presume to take such an office unless he is called by God, just as Aaron was. Innovators, stirred by a spirit of giddiness, not called by God but of their own accord, thrust themselves into sacred things. But that Moses ordains his own brother as priest, what else does this mystically commend, except that all who wish to be Aaron, that is, priests and teachers, ought to cling with such study and love to the meditation of the divine law (for this is what Moses the lawgiver represents) that they seem to be bound to it as if by a fraternal bond?
Allegorically, Aaron was a type of Christ, who is the brother of Moses, because Christ and Moses, that is, the old and new testaments, resemble each other like brothers, agree, and correspond to each other.
Verse 2: And you shall make a holy garment
Holy garments, that is, priestly ones; it is a change of number. Note: The vestment of priests is called holy, because it was to be consecrated with oil and dedicated to the worship of God, and removed from profane uses, and to be worn only by the holy, that is, by priests sanctified, or consecrated, to God, in the holy place.
Now, here the priestly garments are listed and described in reverse order: for this is how the high priest was vested, as is clear from Leviticus chapter 8. First he would put on the breeches: over these he would throw the linen tunic, and fasten it with a sash: over this he would put on the blue tunic, over which he would gird the ephod with the breastplate by a second sash: on his head he would place the turban, to which was affixed the golden plate, with this inscription: Holiness to the Lord.
For glory and beauty of the priests and of the priestly offices, just as in the New Testament priestly ornaments (let heretics rage as they may) are rightly employed for the same reason in divine worship. For, as Blessed Ivo of Chartres rightly argues in his epistle 124, if in the old law the priest was so adorned, then much more in the new law it was fitting for the priest to use sacred vestments for divine worship, and especially for consecrating the Body and Blood of the Lord: for propriety, fairness, and natural reverence demand this; and to do otherwise would be uncivil, profane, boorish, and barbarous.
There was, and is, also another purpose of these vestments, namely: First, that the priest would always carry the memory of the people inscribed, as it were, on his mind as on his vestments, and would earnestly beseech the Lord for them. Second, that through them the priest would be reminded of justice and holiness, as well as of doctrine and the study of the law, and of his entire duty. See Bede.
Verse 3: You shall speak to all who are wise of heart
"Wise of heart" here refers to skilled artisans, namely tailors, embroiderers, jewelers, etc., as is clear from chapter 36, verse 1. For wisdom and prudence are used interchangeably among the Hebrews, and are taken in the broadest sense, so as to signify even mechanical art and skill. Moreover, these artisans were Bezalel and Oholiab, and their assistants, about whom see chapter 35, verse 30.
The spirit of wisdom, that is, wisdom inspired by Me. For in Hebrew "spirit" is attributed by metaphor to any habit, action, or vital matter, and generally connotes that the thing has been received and inspired from elsewhere. Thus "the spirit of gentleness" is gentleness itself inspired by God, Galatians chapter 6, verse 6; "of wisdom and understanding" is wisdom and understanding itself, Ecclesiasticus 15:5. Thus in Isaiah chapter 11, the seven gifts of the Holy Spirit are called the spirit of counsel, of fortitude, of fear, of piety, etc., that is, counsel, fortitude, fear, piety given and inspired by the Holy Spirit. So says Saint Cyprian, book 1 Against the Jews, chapter 20; Hilary on Matthew, chapter 15; Gregory of Nazianzus, oration on Pentecost; Basil, Against Eunomius, sermon 5, chapter 14; Augustine, Against Faustus, book 12, chapter 15.
Moreover, "wisdom" here signifies art. "With the spirit of wisdom," therefore, means with the art of making or fashioning these sacred vestments; which art is a natural gift of God, as other arts are also; sometimes, however, it is a supernatural gift infused by God, as is sufficiently implied to have happened here in chapter 35, verse 30, where it is said of Bezalel: "And He (God) filled him with the spirit of God, with wisdom and understanding, for devising and making works in gold and silver and bronze, and for cutting stones, and for carpentry, whatever can be skillfully invented, He gave in his heart. Oholiab also," etc.
Verse 4: The tunic
Namely the blue one, which in Hebrew is meil, and in Latin is called simply "tunic"; but the other tunic was called ketonet tashbets, that is, a close-fitting linen tunic. So say the Hebrews, the Chaldeans, and the Septuagint; for the Hebrew root shabats means to bind tightly: for this tunic, like an undergarment, bound the body tightly. Other Hebrews translate tashbets as "tunic of enclosure," in which, namely, the 12 gems were enclosed. Others, as Saint Augustine attests, translate it as "tunic with horns," that is, with tassels. Others, as an "eyed tunic," that is, decorated with eye-like patterns in embroidery work. All of these understand by this tunic the blue one, not the linen one: but in departing from the ancients, they wander uncertainly into many opinions.
Greater credence should be given to Saint Jerome alone, in his letter to Fabiola On the Priestly Vestments, where he expressly interprets meil as the blue tunic, and ketonet as the linen tunic, and that this is so is clear from Exodus chapter 39, verses 22 and 27, and Leviticus chapter 8, verse 7, in the Hebrew.
Verse 6: The ephod — first vestment of the high priest
This is the first vestment of the priest, which is called the "ephod"; or, as the Septuagint has it, epomis, and as Aquila has it, eporamma; in Hebrew it is called ephod, that is, a mantle or outermost garment, which is put on over the others, from the root aphad, that is, to put on over, to overlay. The ephod was a garment proper to the high priest, which covered both his breast and his shoulders, and was roughly like an undertunic woven throughout, but completely open above and below. Therefore no part of the ephod was open either at the breast, or at the back, or at the sides; nor was any part fastened with knots or clasps, so that it could be opened by removing them: for the ephod was woven and interwoven on all sides with continuous and uniform weaving.
Second, the ephod extended down to the sash: for it was girded at that point.
Third, in the ephod around the breast there was an open space for inserting the breastplate; hence, although the ephod is called a breastplate by Philo, it is rather called an ephod, or superhumerale, by the Septuagint, by our translator, and by others, because it was fully woven across the shoulders, while at the breast there was an open space for the breastplate.
Fourth, the ephod had on its shoulders two onyx stones, on which were engraved the 12 names of the sons of Israel, as is clear from verse 9.
Fifth, the ephod was woven and variegated with threads of gold, blue, purple, scarlet, and fine linen in skilled work, as is clear from this verse.
Sixth, Abulensis and Sixtus of Siena, book III of the Bibliotheca, chapter 12, think that the ephod lacked sleeves and was like a monastic scapular. But it is more true that the ephod had sleeves: for Josephus expressly teaches this.
Finally, Philo, book II On the Monarchy, teaches that the breastplate or ephod was like a cuirass: Josephus also asserts that the ephod was similar to a cuirass, book VI of the Wars, chapter 6. Just as soldiers are adorned and protected by a cuirass, so priests are by the ephod: for they themselves are soldiers of God and of the temple, as I have said elsewhere.
In skilled work, that is, in work of various colors and threads. Hence the Septuagint call it the textile work of a weaver of varied patterns. For the ephod was woven with a warp of fine linen, and a woof of three colors, namely blue, scarlet, and purple, says Saint Jerome, with golden threads intermixed. Such was this ephod, which the high priest alone used. For there was another ephod of linen, or fine linen and of the purest whiteness throughout, which the lesser priests and Levites used, and even laymen who in any way served in divine worship, as Abulensis teaches in book I of Samuel, chapter 22, Question 27. Such was the ephod of Samuel, 1 Samuel chapter 2, verse 18, and of the priests slain by Saul, 1 Samuel chapter 22, verse 18; David also used such an ephod when dancing before the ark, 2 Samuel chapter 6, verse 14. So says Saint Jerome to Fabiola, On the Priestly Vestments.
Verse 7: Two shoulder-pieces joined at its two edges
In Hebrew it is: two shoulders shall be joined at its ends, and so it shall be coupled, as if to say: The ephod had two edges not under the armpits on the sides, as Abulensis and others think; but above both parts of the shoulders it had two edges, so that through them the high priest could more conveniently insert his head and thus put on the ephod: and when the high priest had put on the ephod, these edges were fastened with a clasp. Josephus adds that the two onyx stones on the shoulders, about which see verse 9, served as clasps.
Hence our translator calls these two edges "edges of the tops," because they were not at the side of the ephod but at the head and shoulders, while the rest of the body in the ephod was of continuous weaving, as I have said: hence the ephod is named from aphad, which signifies not only to put on over, but also to gird or bind tightly, as is clear from Exodus chapter 29, verse 5; Leviticus chapter 8, verse 7, in the Hebrew, because the ephod would tighten the looser lower garments, and entirely gird them with its tight and continuous woven texture. So say Oleaster, Cajetan, and Arias in his Aaron.
Verses 9 and 10: The two onyx stones
So translate others generally. Only the Septuagint translate: you shall take two emeralds. Josephus calls these onyxes sardonyxes, either from their homeland, namely that they were from Sardis; or from their color, because they were red with the sardian color, says Saint Jerome. Josephus adds that the onyx on the right side, whenever the high priest offered sacrifice, shone with such brilliance that it could be seen even from a distance.
The names of the six elder sons of Jacob, namely Reuben, Simeon, Judah, Dan, Naphtali, and Gad, were engraved on the right onyx, says Josephus; the remaining six were engraved on the left, namely Asher, Issachar, Zebulun, Ephraim, Manasseh, and Benjamin; see about these sons Genesis chapters 29 and 30. For Levi is not counted among the 12 tribes, although Abulensis counts him here: but in his place and in the place of Joseph, the two sons of Joseph, namely Ephraim and Manasseh, succeeded, having been adopted as sons by their grandfather Jacob, Genesis chapter 48, verse 5. So says Josephus, book III, chapter 11. For the priest himself, being a Levite, by himself represented his tribe of Levi; hence it would not have been fitting to inscribe Levi on the vestment of the priest.
Mystically, it was signified that the priest, by virtue of his office, ought to pray for each of the tribes of the people, and bear them, as it were, on his shoulders, so as to be like an Atlas of the people.
Verse 11: The cutting of a jeweler
In Hebrew, "with openings," that is, engravings, of a signet, as if to say: You shall so engrave these two onyxes, and engrave on them the names of the sons of Israel, just as a signet ring is usually engraved with the letters and insignia of its owner.
Verse 12: A memorial for the sons of Israel
In Hebrew it is: you shall put on both sides of the ephod stones of remembrance for the sons of Israel; and this for three reasons: for, as Bede teaches, book III On the Tabernacle, chapter 4, Aaron the high priest always bore the names of the Patriarchs on his shoulders, as well as on his breast, during sacrifices, for three reasons. The first was that he himself would always remember the faith and upright life of the twelve Patriarchs, and imitate it. The second, that he would be mindful of the twelve tribes, which descended from these Patriarchs, in his prayers and sacrifices; so says Saint Jerome. The third, that the people, seeing the names of the fathers written on the vestment of their leader, would take care diligently not to fall away from the merits of those men and decline into the contagion of errors; so says Saint Jerome.
Fourth, so that the high priest would know that the people and his subjects must be carried not only on his breast but also on his shoulders: they are carried on the breast when they are loved; on the shoulders when their burdens are borne, according to the saying in Galatians chapter 6: "Bear one another's burdens, and so you will fulfill the law of Christ." Your neighbor groans under the burden of poverty: lighten his load with alms. He lies prostrate under the burden of illness: lift him up. He lies under the weight of sin: raise him up. He is choleric, melancholic, faint-hearted: bear him and carry him on the shoulders of your patience, charity, and consolation; thus you will fulfill the law of God and of Christ.
Hence allegorically, the ephod signified the obedience of Christ's charity, by which He placed His own shoulders under the cross for our sins, says Rupert; whence the two onyx stones signified the two hemispheres, says Philo and Saint Jerome, namely the whole world, for which Christ suffered. Thus that Abbot in the Lives of the Fathers, book V, chapter 10, at the end, explaining the habit of the ancient monks, says: "The cowl which we wear is a sign of innocence; the shoulder-piece with which we bind our shoulders and neck is a sign of the cross; and the belt with which we are girded is a sign of fortitude. Let us therefore live according to what our habit signifies: for doing all things with desire, we shall never fail."
Tropologically, the ephod signified the evangelical burden and the yoke of the Lord. For in the acceptance and obedience of this consists the perfection and happiness of a Christian. Thus also the pagan Agesilaus, when asked why the Spartans were happier and more powerful than others, said: "Because they practice more than others in both commanding and obeying." And King Agis, when asked what discipline was most practiced at Sparta, said: "The skill of commanding and obeying." But more precisely and more truly Theopompus, when someone said that the well-being of Sparta came from having kings fit to command, replied that this was not the cause, but rather that the citizens knew how to obey. So says Plutarch in his Laconic Sayings.
Morally, the garment which clothes and adorns the priest, that is, the faithful one devoted to God, is the ephod, that is, obedience. Obedience, says St. Gregory, in book XXXV of the Moralia, chapter 10, is the only virtue which inserts the other virtues into the mind and, once inserted, guards them. And: Obedience is better than sacrifices, because through sacrifices the flesh of another is slain, but through obedience one's own will is slain.
Verses 13 and 14: The hooks and chains of gold
Namely, so that through them the breastplate might be fastened to the ephod: for the chains of the breastplate were fastened directly to the ephod by four rings located at its four corners; but because the weight of the gems in the breastplate was great, these two chains were added, which on the outside were inserted into the breastplate through two of its rings, and this through hidden tubes, so they would not be visible, so that the ephod and the breastplate would appear to be one fabric, as Josephus and Jerome say. Moreover, these chains ascended up to the shoulders and were attached by rings, or, as our translator more aptly renders it, by golden hooks, existing at the top of the ephod on the back. Moses again mentions these chains and hooks in the description of the breastplate at verses 24 and 25. So says Abulensis.
Linked to one another — that is, Make two chains, the rings of each of which are interlinked and joined together. So say Abulensis, Hugh of St. Victor, and others. For the left chain could not be joined to the right or vice versa, but both the right and the left were interlaced, or rather interlinked and woven together by their rings or loops, as is the custom with chains.
Verse 15: The breastplate of judgment — second vestment
This is the second garment of the high priest, which was the most sacred part of the ephod itself, that is, of the shoulder-piece, and of all the priestly vestments. It was called by the Hebrews choshen, by the Greeks logeion, and by the Latins rationale (breastplate), and this first because it admonished the high priest and consequently the people of those things which with the greatest prudence and reason were to be considered in his office, sacrifices, and priesthood, and which were signified by the names of the children of Israel, and by the urim and thummim, that is, by doctrine and truth, which were inscribed on the breastplate.
Second, because this breastplate gave oracles, as if endowed with a provident and prophetic mind or reason: hence the breastplate could be called both vocal and verbal; for the Greek logeion signifies both, says St. Augustine, Question CXVI.
Hence it is called the breastplate of judgment; of judgment, I say, partly human, that is, of duty and of the office of the priest and of the people of Israel; and partly divine, by which namely God spoke His sentence through the high priest. For the high priest, clothed with the breastplate, consulted the Lord about doubtful matters, and was instructed by Him about the same, acting as one performing the pontifical office in the name of the whole people, and then he himself announced God's judgment, that is, His sentence and oracle, to the people.
Tropologically, the breastplate of judgment signifies purity of thoughts, likewise prudence and circumspection, and the method of our examination both internal and external, that is, both of conscience and of external works, which especially adorn the priest; see Bede, book III On the Tabernacle, chapter 5, and Gregory, part II of the Pastoral, chapter 11 and following.
Verse 16: It shall be square and double
Not geometrically, but physically, that is, It shall be square: for this breastplate was not longer on one side; but it was equilateral on all its sides: for it measured a palm or a span, that is, twelve finger-breadths in length, and the same in width.
And double — that is, doubled, and consisting of a double fabric, so that it could sustain the stones, or gems, to be set in it.
Verse 17: Four rows of stones — first row
The Lord Himself prescribed and described these rows of stones for their mysteries. These stones, says St. Jerome, we read of in the diadem of the prince of Tyre, Ezekiel 28, and in the Apocalypse of St. John, chapter 21, but in a different order: for in the Apocalypse the twelve stones signify the twelve Apostles, who are the foundations of the Church militant and triumphant: hence under the names and appearances of these stones, either the order or the diversity of virtues is indicated, says St. Jerome.
Tropologically, the four rows of gems are the four cardinal virtues, says St. Jerome to Fabiola, which when mixed together produce twelve combinations.
The three stones in each row are the three theological virtues, says Bede.
Allegorically, Tertullian, in book IV Against Marcion, chapter 13, teaches that by these twelve gems the twelve Apostles were signified.
In the first row shall be a sardius. The sardius gleams with the appearance of fire, and signifies Reuben the firstborn of Jacob. Tropologically, the sardius signifies fervent doctrine and martyrdom; hence in Apocalypse chapter 21, it is attributed to St. Bartholomew.
The second is the topaz, which is partly blue and partly golden in color. The topaz suits Simeon, bold and undaunted. Tropologically, the topaz signifies a heavenly spirit, unyielding in all things; hence in the Apocalypse it is attributed to James the brother of the Lord.
The third is the emerald, which is most green. The emerald is Judah, who, if you exclude Levi, was the third son of Jacob; for the emerald signifies Judah's fortitude and perpetual scepter, ever green until Christ, Genesis chapter 49, verse 10. Tropologically, the emerald signifies virginity; hence in Apocalypse 21, it is attributed to St. John, who, ever a virgin, wonderfully flourished in his virginity.
Verse 18: Second row — carbuncle, sapphire, jasper
In the second row the first is the carbuncle, in Greek anthrax, that is, a burning coal. This suits Dan and the Danites, who with their might burned Laish, and Samson the Danite, who, tying burning torches to the tails of foxes, set fire to the crops of the Philistines. Tropologically, the carbuncle signifies burning charity; in the Apocalypse it is attributed to James the brother of St. John, who was the first of the Apostles to die a martyr for Christ.
The second is the sapphire, which is blue, that is, of heavenly color, and gleams with golden specks. This suits Naphtali, from whom most of the Apostles descended. Tropologically, the sapphire signifies those who are on earth in body, but dwell in heaven in mind and life; hence in the Apocalypse it is attributed to St. Andrew.
The third is the jasper, a most firm and green gem. The jasper suits Gad: for the tribe of Gad, most valiant, went before the other tribes to the promised land. Tropologically, the jasper signifies the fortitude of faith: hence in the Apocalypse it is attributed to St. Peter, who is the rock and foundation of the Church after Christ.
Verse 19: Third row — ligure, agate, amethyst
The first is the ligure. It is likely to be the hyacinth, because St. Jerome so interprets it, and the hyacinth is a most precious stone that would not have been omitted. This suits the tribe of Asher, which was richer and more delicate than the rest. Tropologically, the hyacinth signifies contempt for earthly things and love of heavenly things; hence in the Apocalypse it suits Simon the Canaanite.
The second is the agate, so called from the river Achates in Sicily. This signifies the tribe of Issachar situated amidst sinners, maintaining holiness. In the Apocalypse, the chrysoprase corresponds to the agate, and is attributed to Jude Thaddeus.
The third is the amethyst, which is purple, rosy, and violet. The amethyst suits Zebulun. Tropologically, the amethyst signifies humility; hence in the Apocalypse it is given to Matthias.
Verse 20: Fourth row — chrysolite, onyx, beryl
The first is the chrysolite, which is partly golden and partly sea-colored. This suits the tribe of Ephraim, which, having obtained royal power in Jeroboam, held it for a very long time. Tropologically, the chrysolite signifies penance; hence in the Apocalypse it is attributed to Matthew.
The second is the onyx, so called from its resemblance to a human fingernail. This signifies Manasseh, on account of the brightness and gentleness of his character; hence in the Apocalypse it is assigned to Philip. Tropologically, the onyx signifies brightness and innocence.
The third is the beryl, which, like water struck by the sunlight, is ruddy and beautiful; but it does not shine unless it is polished into hexagonal forms. It is brought from India, whence in the Apocalypse it is assigned to Thomas, the Apostle of India. Here it is assigned to the tribe of Benjamin. Tropologically, the beryl signifies a strong and heroic soul, overcoming all adversities.
Note: These twelve gems belong no less to the high priest wearing them on his breast, than to the twelve tribes inscribed on them. Hence allegorically, Christ, foreshadowed by the high priest of old, is first a sardius, because He drives away fears; second, a topaz, because He has irradiated the world with heavenly charity; third, an emerald, because He delights the sight of Angels and Saints; fourth, a carbuncle, because He is the light of the world; fifth, a sapphire, because His doctrine and life are heavenly; sixth, a jasper, because He is the strongest rock of the Church; seventh, a hyacinth, because He is meek and humble of heart; eighth, an agate, because He is fierce against unbelievers; ninth, an amethyst, because He resists sloth; tenth, a chrysolite, because He came to call sinners to salvation; eleventh, an onyx, because He is bright in character; twelfth, a beryl, because He remained constant in every temptation and the cross. So Salmeron, roughly, volume VII, treatise 11.
Verse 21: The names engraved on the gems
In Hebrew it is, you shall engrave them with the engraving of a seal according to his name. Both the Hebrew, and the Septuagint, the Chaldean, and our Translator expressly say that the actual names were engraved on the gems, as is clear from verses 9, 10, 11, 12, 21, 29. So Lyranus, Abulensis, Vatablus, and others generally explain it.
Verse 22: Chains on the breastplate
These are the same as those in verse 13, as I said there.
Verses 26-28: Fastening the breastplate to the ephod
In verse 26 and the two following, another fastening of the breastplate with the ephod is described, distinct from the two small chains ascending to the shoulders. For the chains were on the outside, but this fastening was internal and immediate: for the breastplate on its four corners had four golden rings, to which an equal number of rings on the ephod corresponded on the opposite side, so that each ring of the breastplate was tied to its corresponding ring on the ephod by a blue ribbon.
Verse 29: Aaron shall bear the names upon his breast
In Hebrew, upon his heart, but heart in Hebrew also means breast. The high priest is therefore commanded, as previously in verse 12, on his shoulders, so now to bear on his breast the names of the tribes of Israel engraved on the breastplate, so that he may be reminded of the salvation of the souls committed to him, and may not only carry them on his shoulders, but cherish them in the inmost bosom of his heart with his care and prayer.
St. Bernard, Epistle 42 to the Archbishop of Sens, teaches that the duty of a bishop consists in two things, namely that in all his actions he should seek nothing other than, first, the glory of God; second, the salvation of his people: "The pontiff who does this," he says, "will fulfill not only the office of pontiff, but also the etymology of the name, making himself a bridge between God and neighbor."
Verse 30: The Urim and Thummim — Doctrine and Truth
For "doctrine and truth," the Hebrew has urim and tummim. Some derive urim from the root iara, that is, "to teach," because our translator renders urim as "doctrine"; tummim, however, they derive from aman, that is, "he believed." Others derive it from or, that is, "light," so that urim would be the same as "lights" or "illuminations"; tummim, however, from the root tamam, that is, "he perfected," so that tummim would be the same as "integrities" or "perfections."
The question here is quite serious: what exactly was urim and tummim in the breastplate? Various opinions are given. It seems most plausible that these two names urim and tummim, that is, doctrine and truth, were inscribed on the breastplate, so that when Scripture says: "You shall place in the breastplate doctrine and truth," the sense is: you shall inscribe on the breastplate these two names: Doctrine and Truth, just as on the pontiff's tiara were inscribed the two words: "Holiness to the Lord," as we shall see at verse 36.
This opinion is preferred by St. Augustine, Question 117; Philo, book 3 of the Life of Moses; Rupert, Hugo the Cardinal, Victorinus, Radulphus, Alcazar, and Bellarmine. St. Jerome also favors it, and St. Gregory, and Rabanus; likewise Cyril in his exposition of the Nicene Creed.
It is sufficiently clear from Scripture that God, when consulted through the urim, was accustomed to respond and give oracles through the pontiff vested in pontifical garments and the breastplate. For thus in Numbers 27:21, it is said: "Eleazar shall consult the Lord"; in Hebrew it is, Eleazar shall inquire of the Lord by the judgment of urim.
The historical and literal reason for inscribing urim and tummim was that through this the dignity of the priesthood would be commended to the people, when they saw the pontiff vested with the breastplate being taught by God about future events and pouring forth oracles in God's stead.
The allegorical reason was that the pontiff wearing the urim and pouring forth oracles might be a type of Christ, the supreme Pontiff and Prophet, through whom truth was made and brought to us from the bosom of the Father, John chapter 1, verses 17 and 18.
The moral reason was that the priest wearing urim and tummim might be continually reminded of his office: first, that he ought to have urim, that is, illumination and doctrine, acquired both by study and more by piety and prayer. Again urim, that is, burning zeal, by which he might kindle the people to God's law and love. For urim in Hebrew signifies both light and shining fire. Such a urim was St. John the Baptist: for he himself was "a burning and shining lamp."
Second, he ought to have tummim, that is, truth, both in heart, and in mouth, and most especially in life, namely integrity and perfection of life. For just as the mouth should correspond to the heart, so the life should correspond to the mouth and heart.
Let truth therefore adorn the breast of Christ and of Christians, as a divine and most beautiful jewel. For, as St. Augustine says, Epistle 9: "Incomparably more beautiful is the truth of Christians than Helen of the Greeks: for our Martyrs fought more bravely for the former against this Sodom than a thousand heroes fought for the latter against Troy."
Verse 31: The blue tunic — third vestment
This is the third vestment of the pontiff. For the first was the ephod, the second was the breastplate, the third is this tunic, which is called the tunic of the ephod because the ephod with the breastplate directly rested upon it. So St. Jerome.
Note first: This tunic was looser than the close-fitting linen tunic, and it descended to the ankles.
Second, this tunic was hyacinthine, that is, made of wool of violet color; for it signified that the priest's life ought to be heavenly, and this all the way to the end.
Third, St. Jerome teaches that this tunic had sleeves.
Fourth, this tunic had at the bottom in the border seventy-two pomegranates, and the same number of bells, so that by the sounding of these the pontiff would walk audibly, entering the Holy of Holies.
Verse 32: The collar opening
"Collar opening" [capitium], that is, an opening; in Hebrew it is "mouth of the head," that is, a hole at the top through which the head is passed. "This tunic," says St. Jerome, "was open at the upper part where it is put on over the neck, which is called the capitium."
And the border around it shall be woven. This "border" was a fringe or hem of the opening, covering and strengthening the sides of the collar opening, all around: "like the border of a coat of mail it shall be for it, lest it be torn."
Verse 33: Pomegranates and bells
Josephus describes these things thus: "The bottom of the garment was adorned with a border marked with representations of pomegranates, from which golden bells hung in such a way that each pomegranate was situated between two bells, and conversely each bell between two pomegranates." Ecclesiasticus chapter 45, verse 10, says they were very numerous; St. Jerome and Isidore precisely number seventy-two pomegranates, and the same number of bells.
Verse 35: That the sound may be heard
That is, that he may not die on account of disobedience: for I will and command that the sound of the pontiff, namely the ringing of his bells, be heard at the entrance and exit of the tabernacle, to excite in him and in the people the reverence due to Me, namely that he should not enter My house except with a preceding ringing, by which he himself, and the people hearing it, may be reminded of My majesty, whose temple he enters.
Hence the Wise Man says in chapter 18, verse 24: "On the full-length robe was the whole world." For the linen breeches represented modesty; the linen tunic signified the earth; the hyacinthine tunic signified the air by its color; the bells signified thunder; the pomegranates, lightning; the ephod signified the heavens and the universe; the breastplate signified the earth; the mitre signified the sky; the golden plate signified God, whence it had the Tetragrammaton inscribed upon it.
Tropologically, bells signify the preaching and teaching of the priest. St. Jerome says: "So great ought to be the knowledge and learning of the Priest of God, that even his steps and movements, and everything about him, should be vocal." And St. Chrysostom, homily 73 on Matthew: "It befits a teacher, whether he speaks, whether he is silent, whether at banquets, or elsewhere, to excel all other men." And St. Augustine, book IV On Christian Doctrine, chapter 27: "In order that the preacher may be heard with obedience, however great the grandeur of his diction, the life of the speaker carries greater weight."
The bells are golden, to signify that every word of the bishop ought to be golden, about charity, sanctity, and divine things.
The pomegranate, which embraces many seeds within one rind, signifies the unity of the faith; or, as Bede says, the manifold operation of virtues covered by the single defense of charity.
Finally, Origen notes, homily 9, that the high priest has these bells at the edge and end of his garment, so that he may never be silent about the last times and the end of the world, according to Him who said: "Remember your last things, and you will never sin."
Verses 36-38: The golden plate — fourth vestment
This is the fourth vestment of the pontiff. This plate was not the mitre itself, but an addition and ornament of the mitre.
Note first: This plate was of the purest gold, which extended from the forehead to the temples, and was tied to the mitre with a blue ribbon. So Josephus.
Second, the tetragrammaton name of God was engraved on it, which we read as Lord or Jehovah: for in Hebrew this is Kodesh la-YHWH, that is, "Holiness to the Lord." Josephus says this name was expressed in golden letters; St. Jerome and Isidore precisely number four letters, namely the Tetragrammaton.
The sense therefore is: The pontiff is the holy thing of the Lord, that is, consecrated to the Lord, and therefore he ought to be entirely holy and divine, and through all things to make himself like God as much as possible, according to that saying: "Be holy, because I am holy."
Moreover this plate, as Josephus has it, was like a crown. Hence it is said in Ecclesiasticus chapter 45, verse 14: "A golden crown upon his mitre, with the seal of holiness engraved upon it."
And Aaron shall bear the iniquities of those things which they have offered. In Hebrew: Aaron shall bear the sin of the holy things, that is, of the sacred offerings; as if to say: Aaron shall bear, that is, take away, the sin, that is, the defect of the offerings, if any less worthy ones are offered by the people. The pontiff therefore expiated and sanctified them.
Allegorically, Christ wore the plate inscribed "Holy to the Lord," because He Himself through His Cross and Passion, as pontiff, bore our sins and expiated the sacrifices offered for us.
The chief attribute of God is holiness. "For holiness, as St. Dionysius says, is the most uncontaminated and most perfect purity, free from all defilement." Hence the Seraphim, in Isaiah 6, cry out three times holy to God, saying: "Holy, holy, holy, Lord God of hosts."
Verse 39: The linen tunic, tiara, and girdle
Here the three remaining vestments of the pontiff are described, namely the close-fitting tunic of fine linen, which was the fifth vestment; the mitre, which was the sixth; and the girdle, which was the seventh vestment.
Note first: The linen tunic, or close-fitting linen garment, was the fifth vestment, which lay directly upon the body of the pontiff, under the hyacinthine tunic. It was woven entirely, not sewn together from parts, says Josephus. This is that seamless tunic, of which Christ wore the type in His Passion. "The soldiers therefore," says St. John, chapter 19, "when they had crucified Him, took His garments, and the tunic: now the tunic was seamless, woven from the top throughout." Just as the tunic of the old pontiff was seamless, so also the tunic of Christ the supreme Pontiff was seamless, signifying that the Church is one, undivided, and indivisible.
The mitre was the sixth vestment. St. Jerome describes it from Josephus: "The fourth kind of garment is a round cap, such as we see depicted on Ulysses, as if a sphere were divided in half, and one part placed on the head; it has no point at the top, nor does it cover the whole head up to the hair, but leaves the third part uncovered from the forehead; it is made of fine linen, and so skillfully covered with a little linen cloth, that no traces of needle-work appear on the outside."
Bede adds that these tiaras had little crowns; the coronet on the tiara of the high priest was golden, while on the tiaras of the other priests they were of fine linen.
The girdle was the seventh vestment. It was a sash with which the linen tunic was girded. Josephus says it was four fingers wide, and adorned with embroidery work, so that a serpent seemed to be woven into it.
Tropologically, the linen tunic closest to the body signifies the chastity so necessary for a priest. The girdle signifies the other virtues that promote chastity, and also signifies prudence and fortitude; for chastity must be armed with the sword of modesty, says St. Jerome. So St. Thomas, I-II, Question 102, art. 5, ad 9.
Linen aptly signifies the sanctity of priests; for first, it is most clean. Second, linen, loving simplicity, rejects all dyeing and cosmetics: it is a symbol of a simple and candid soul. Third, linen although thin, is sinewy and strong: such ought to be the strength of a priest. Fourth, "Linen, says Pliny, is always made better by rough treatment"; so the true sanctity of priests is increased by adversities. For these reasons the Apostles retained the white linen vestment in sacred rites in imitation of Aaron.
Verse 40: Vestments of the lesser priests
The vestments of the lower priests were only four: a tunic, a girdle, a cap, and breeches. The first was the linen tunic, the same as the fifth vestment of the pontiff. The second was the girdle, the same as the seventh vestment of the pontiff. The third was the cap, or hat, which Josephus calls a calyptra.
The lesser priests therefore lacked the hyacinthine tunic, the ephod, the breastplate, and the golden plate with the Tetragrammaton, which the high priest had.
Note: The priests put on these garments when they entered the tabernacle to sacrifice, or to perform some other priestly duty. When the high priest performed any priestly function, he was clothed with the eight garments, while the others wore only four. Except on the feast of expiation: for then the high priest entering the Holy of Holies was clothed as a common priest with his four garments, for that was a day of affliction, Leviticus 16:4.
Verse 42: The linen breeches
The breeches were the fourth vestment of the lower priests. They were also part of the pontiff's vestments, although they are not counted in the number of his vestments: for they were regarded as an undergarment, not as a vestment.
St. Jerome gives the reason for breeches: priestly reverence and decency, lest, if the priest happened to stumble in the labor of slaughtering and offering victims, his nakedness might be seen. For a similar reason God commanded that the priest should not ascend to the altar by steps, Exodus chapter 20, verse 26.
Tropologically, the breeches signify the chastity uniquely required in a priest. Hence in Hebrew they are called michnesaim, from the root canas, that is, "he gathered," as if to say, constrictors of the two loins and thighs.
From the loins to the thighs. Inclusively. For the breeches, as St. Jerome teaches, extended from the loins down to the knees. No mention is made here of stockings or leggings; whence it appears that the priests ministered in the tabernacle with bare feet.
Verse 43: A perpetual statute for Aaron
That is to say: I will that Aaron, and his descendants in perpetuity, observe this statute concerning the sacred vestments — namely, for as long as the Aaronic priesthood and this old typical law shall endure.
Allegorically, the law of the old priesthood was eternal, because it signified the realities of the priesthood of Christ, which will endure forever. Thus that law was eternal, not in itself, but in the truth of Christ which it foreshadowed. So St. Augustine, Question CXXIV.
Morally, all this exterior adornment of the priests signifies what the interior adornment of the priest ought to be, and how much he ought to stand out and shine before the people. St. Ambrose teaches the same thing: "You see that nothing plebeian is required in priests, nothing popular, nothing common with the multitude: a sober gravity apart from the crowds, a serious life, a singular weight of dignity — the dignity of the priesthood claims for itself."
St. Gregory, Part I of the Pastoral Rule, Chapter III: "Let the pastor be outstanding in action, so that by his living he may proclaim the way of life to his subjects; and let the flock, which follows the voice and conduct of the pastor, advance better by examples than by words."