Commentary on Genesis and Exodus, Theological treatise · Chapter 28 · Questions · Question 31 – Question 41
QUEST. XXXI. Of the robe of the Ephod, the fashion, and matter thereof.
Vers. 31. THou shalt make the robe of the Ephod. 1. The word is meghil, which Montanus saith, was of two sorts, there was one common as well to the Priests as others, a civill kinde of garment answering unto the Greekish gowne, or Romane cloake, which was a loose and open garment: there was another, called the robe of the Ephod, peculiar onelyonly to the high Priest, which was whole round about, saving only a place for the head and armes: so also Ribera thinketh that meghil was as the cloake and outward garment, and that chetonez the coat, differed from meghil, as with the Greekes foreign, and foreign, with the Romanes tunica and pallium, the coat and cloake: as our Saviour saith, Hee that will take away thy coat, let him have thy cloake also. But Oleaster thinketh rather, that this was a strait coat:Matth. 5.40. for loose garments were not so fit for those which did minister, and because it is said,1 Sam. 1. that Samuels mother made him a little meghil coat. But because there was another coat beside under this, this is better taken to be the robe, which was the outward garment: the coat was next underneath, which was the longer garment, but this the looser: it is better therefore translated pallium, a robe, Iun. than tunica, a coat, Lat.
2. It is called the robe of the Ephod, quia pars non minima superhumerali tegebatur, because a great part of it was covered with the Ephod, or shoulder garment, Beda. Et quia immediatè erat sub veste superhumerali; And because it was next under the Ephod, Cajetan.
3. For the fashion of it: Hierome thinketh, that it had assutas manicas, sleeves sewed unto it. So also Tostatus. But the more probable opinion is, that it was sine manicis, without sleeves, and had only holes or slits in the sides for the armes, Montan. Iun. Ribera: and Iosephus seemeth to be of the same opinion, Qua manus exornatur, est scissa; It was slit at the going out of the hands, &c. for the robes used not to have sleeves, but the coats and inward garments.
4. It had an hole in the middest for the head to goe thorow: and it seemeth to have beene inconsutilis tota, to have beene made whole of weavers worke without any seame: and so was the edge round about the hole for the head, made also opere textoris, of woven worke: ne extrinsecus assuatur, it was not sowed to, but made out of the same, Augustine. So also Hierome: though Tostatus and Ribera seeme to thinke otherwise, that the edge was sewed to, therein following Iosephus. But the text is against them: which prescribeth the edge to be made, textorio opere, with woven worke: and the reason is added, ne facilerumpatur, that it be not rent: but if it had beene sewed to, it had not beene so strong, and would more easily have rent, than being woven unto it.
5. The Septuagint, whom Iosephus followeth, calleth it foreign, tunicam talarem, a coat downe to the feet: but it was shorter than the inward coat, which was a side garment reaching downe to the ground, Montanus. And if the bels and pomegranates had hung downe to the feet, it would have hit upon the Priests feet, and so hindred his going, Simler. Montanus and Lyranus in their description, make it to reach but a little beyond the knees.
6. For the matter of it, it was unlike unto the Ephod, to the making whereof went five things, gold, blew purple, silke, skarlet, and fine linen: but this was made altogether of blew silke, like to the hyacinth: which Cajetanus taketh to have beene a violet colour: some an azure colour like to the aire: but it was rather betweene both: for if it had beene a perfect violet, it would not have differed much from the purple: it is better translated then a blew colour, than a violet, Genevens.
QUEST. XXXII. Of the bels which hung in the skirts of the robe.
Vers. 33. THou shalt make Pomgranates. 1. The Pomgranates are prescribed to be made of three colours, blew, purple, skarlet: all which doe appeare in the Pomgranates themselves: for the kirnels within are red: the colour of the rine or barke on the Sunside is purple, and on the other blewish. And by this mixture, the naturall colours of the Pomgranates were fitly represented, Montan. 2. Oleaster seemeth to thinke, that these Pomgranates were rather acupicta, quàm suspensa, wrought in with the needle into the skirts of the robe, than hung on. But seeing that the bels were made by themselves, and did hang betweene the Pomgranates; it is like also that the Pomgranates were made after the same manner, and so put to, as the bels were. 3. Montanus conjectureth that the golden bels were made ad formam mespilorum, after the fashion of medlers, being open below, as little brasen bels of that fashion are in use this day: and being thus made, they were more apt to send forth their sound. 4. Hierome thinkes, that there were 72. golden bels hanging in the skirts, and as many Pomgranates: Prosper saith, there were fifty of each sort: Iustin in Triphon saith there were twelve, to signifie the twelve Apostles: but of this there is no certainty: only it is said, Ecclesiastic. 45.9. that he compassed him about with many bels: there were many of them, but what was the certaine number, it is not expressed.
QUEST. XXXIII. Why the sound of the bels was to be heard.
Vers. 35. ANd his sound shall be heard, when he goeth in, &c. and commeth out, that he dye not. 1. Some thinke, that because in the holy place there were divers visions and apparitions of Angels, that by this signe the Priest comming in about his office and ministery, might give warning, and not rush in of a sudden to see the Lords secrets: like as men use to knock at their neighbours doores, before they enter in. But God needeth not any such signe to be warned by; hee knoweth every mans going in and out: and the holy Angels being searching Spirits, could have knowne when the Priest was entring, without any such notice. 2. But the reasons why the Lord would have the bels heard, were these two: first in respect of the Priest himselfe, that hee might enter with more reverence: like as one will not rush into a great mans house by stealth, but first will knock at the doore; or ring the bell, Tostat. quaest. 17. Oleaster. The other reason was in regard of the people: it was done for a remembrance to them, Ecclesiast. 45.9. that they might know when the high Priest entred in, and then lift up their hearts, when the high Priest went in to minister before the Lord for them, Calvin. 3. Mention is made of his going in, and comming out, because only, when he went and moved himselfe, the bels sounded; but while hee remained within, and stood still, the bels stirred not. 4. The Lord threatneth death, if the Priest should enter otherwise, than thus apparelled with these garments: Non quòd sonus aliquid confert ad evadendum mortem; obedientia est illa, quae confert, &c. Not that the sound helped any thing to escape death: but it was his obedience that helped, Cajetan.
QUEST. XXXIV. Of the mysticall application of the robe.
THis priestly robe is diversly applied. 1. Iosephus, by the linen coat, understandeth the earth; by the blew robe, heaven; by the pomgranates, the lightning; by the bels, the thunder. 2. Philo resembleth the aire to the blew robe, which was long and side, as the other is extended from the Moone to the earth; and the consent of the elements among themselves, to the sound of the bels. 3. Hierome approveth Philo his conceit concerning the coat, and Iosephus for the bels. 4. Rupertus by the bels much better understandeth the sound of Christ preaching in the dayes of his flesh. 5. Beda by the blew robe, which resembleth the heavens, the celestiall conversation of the Ministers of the Gospell. 6. Athanasius saith, that talaris tunica, the side coat is a type of humane flesh, which Christ wholly put on. 7. Prosper saith,Quaest. 119. in Exod. the bels doe signifie the fiery tongues that sate upon the Apostles. 8. Augustine saith, that by these bels is insinuated, Vt nota sit conversatio Sacerdotis, that the conversation of the Priest should bee knowne to all. 9. Procopius, by the blew robe of skie colour, understandeth immortality: the Pomgranates, urbium quandam speciem prae se ferunt, doe signifie Cities, which consist of walles and houses; as the pomgranate of the bark, and the graines or kirnels within: that as every pomgranate had a bell by it: so in every City there should be preaching. 10. But the best accommodation of the type is this: the pomgranates, which are of themselves of pleasant savour, and the bels doe shew, that Deus fragrantiam in illa veste requirebat unà cum sonitu; That God in that garment required both a pleasant smell and sound; signifying that we being clothed with Christs righteousnesse, as with an heavenly garment, are acceptable unto God, and this sweet savour is dispersed, and communicated unto us by the sweet sound of the Gospell, Calvin, Simler.
QUEST. XXXV. Of the golden plate, the fashion thereof, inscription, and fastening.
Vers. 36. THou shalt make a plate, &c. 1. Concerning the fashion of this plate of gold, Iosephus saith it was like, dimidiato globo, to an halfe circle or globe; and Lyranus in his description, maketh it like an halfe moone, or an horne turning up with both the ends. But it seemeth by the text, that it lay plaine upon the forefront of the miter; as Tostatus thinketh, it was an halfe coronet, reaching from eare to eare: which is most like, because it is afterward called, chap. 3….30. the holy crowne: it therefore compassed the head before, as a coronet, Borrh. Pelarg. 2. Hence also it appeareth, seeing the text maketh mention but of one plate or crowne; that Iosephus narration hath no warrant out of the text, who saith, Hunc corona triplici circumdabat; Hee compassed the miter, or bonet, with a three-fold Crowne. 3. This plate had written in it, holinesse to the Lord, kodesh lajovab, holinesse to Iehovah, not la adonai, as Tostat. which was the Jewes superstition, who were afraid to pronounce the name of Iehovah, but in stead thereof said, Adonai. The meaning is, that all holinesse belonged unto God, ille solum actus est p…rus, that he only in himselfe is a pure act: and that all his workes are pure, Cajetanae. It also signified, that sacerdotalis majestas sacra Deo, that the priestly dignity was holy unto God, Borrh. Et non aliundo pe…endam esse sanctitatem, and that they should not looke to be sanctified elsewhere, Calvin. Wherein the high Priest was an evident type of our blessed Saviour, who sanctified himselfe for us, and in whom wee are sanctified: and this to be the meaning, the next words doe shew, because Aaron did beare the iniquities of their offerings, and sanctified them. 4. For the fastening of this plate, or crowne of gold: Tostatus thinketh it was tied at both the ends to the miter, with two silke laces at the two eares. But the text maketh mention only of one silke lace. Cajetan saith, that the plate did lye and rest upon this silke string or lace, which was in infima parte, in the neather part thereof, and so it stood upright, neque inclinabatur ad mitram, and was not put close to the miter: but the golden plate could not lye without some fastening: therefore Iunius better giveth the sense, App…nas cum vitta hyacinthina, Thou shalt put it to, with a blew lace.
QUEST. XXXVI. How Aaron is said to beare their iniquities.
Vers. 38. THat Aaron may beare the iniquity of the offerings. Quaest. 120. … Exod.1. Augustine by iniquities here understandeth those things which are offered for their iniquities: qua peccata dicuntur, quia pro peccatis offeruntur, &c. which are called sinnes, because they are offered for sinnes: and so his meaning seemeth to be, that Aaron shall take those things, which the people offer for their sinnes. But in saying, the iniquities of the offerings, it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings. 2. Oleaster taketh here iniquity, pro poena iniquitatis, for the punishment of iniquity: and would have this to be the meaning, that if any oversight were committed by the people in their offerings, in not doing as they should, by Aarons default, who was to looke unto it, he should be punished for it. But the words following in the end of the verse, to make them acceptable before the Lord, shew, that the meaning is, not that Aaron should be punished, but that by his office, their offerings, though otherwise imperfect, should be accepted. 3. Some thinke, if any errour were committed in the ceremonies, id remissum fuisse sacerdotis precibus, that it was pardoned by the prayers of the Priest. But Calvin calleth this frigidum, a slender conceit: for here is no mention made of any prayers of the Priest, but only of the having the golden plate in his forehead. 4. Tostatus giveth this reason, why the Priest herein was acceptable unto God, quia sola erat obedientia in istis, qua Deo placebat, because it was obedience only in these things, which pleased God: which the Lord so highly esteemed of, that where obedience was wanting, things otherwise commanded were not accepted, as Sauls sacrifice: and where it was found, even the service in things of themselves evill, was pleasing unto God, as Abrahams obedience in sacrificing his sonne, Tostat. 19. Who hath given a good reason, why the Priest in his owne person should bee accepted of God, performing his obedience in such things, as were commanded: but the Priests obedience was no cause why the Lord should be pleased with the people: for the word is lahem, that with them God may be pleased. 5. Cajetane saith, this is the reason, ut profitendo sanctitatem summo Deo, tollat immunditiam sacrificiorum, &c. that in professing holinesse unto God (as it was written in his forehead) hee might take away the uncleannesse of their offerings. But Tostatus addeth further: Hoc protestari meritorium est; To professe this, that is, to give God the praise, and to ascribe all holinesse to him, was meritorius. But Aaron herein merited not for himselfe, much lesse for others: the bearing of the plate could be no such meritorius thing of it selfe. 6. Herein therefore the high Priest was a type of Christ: Condonabitur propter sacerdotem summum; It shall be pardoned because of the high Priest, who represented Christ, Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant, &c. Let all our senses be so fixed in the forehead of the only high Priest, that wee may know that all holinesse floweth forth from him to his Church, Calvin.
QUEST. XXXVII. The mysticall signification of the golden plate.
THis golden plate upon Aarons head, is diversly applied: 1. Hierome maketh this application: The writing of the name aloft, sheweth universa, quae subter sunt, Dei nutu gubernari, that all things below are governed at Gods becke. 2. Lippoman thus: It signifieth, ut in fronte & anima portent nomem ipsius Dei, that men should beare in their forehead, that is, in their soules, the name of God: as Apocal. 14. it is said they had the name of the Lambe, and the name of his Father written in their foreheads. 3. Beda also to the same purpose, Significat hac lamina ipsam professionis nostra sidu…iam; This plate in the forehead signifieth the confidence of our profession. 4. Origen: Hereby is signified,Homil. 6. in Levit. as the name of Iehovah was set highest above the rest of the garments, sic super omnia eminentier scientia Dei, that the knowledge of God exceedeth all. 5. But it is more properly referred, and applied to Christ: This golden plate, corona est gloria & honoris in capite, &c. is the crowne of glory and honour in the head of our Redeemer; whom God hath exalted, and given unto him a name above all names, as the Apostle saith, Philip. 2. Rupertus. And hereof prophesied David, Psal. 132.18. VponUpon him shall his crowne flourish: … if he should say, Super ipsum erit lamina diadematis; Upon him shall be the plate of the Diadem. He it is indeed that hath sanctified himselfe, to beare the iniquities of the people, Lippoman.
QUEST. XXXVIII. Of the embroidered coat, the fashion and making thereof.
Vers. 39. THou shalt embroider the fine linen coat, &c. 1. Iosephus, whom Ribera followeth, taketh this to be the linen coat, which was common as well to other inferiour Priests, as to the high Priest, which, he saith, was called chitomene. But herein he is deceived: for this coat is embroidered: whereas the other for Aarons sonnes, are simply called coats, without any other addition, which were of linen only, Levit. 16.4. 2. Pagnine readeth, stringes, thou shalt tye close the linen coat: and so the Latine Interpreter, Serin ges tunicam bysso; Thou shalt tye the coat with silke: which some understand of the girdle, which should gird it about: but the girdle is described afterward, which was not made of linen, but of needle worke. 3. Tostatus understandeth it of the robe of the Ephod, which was made of blew, that hee should tye and binde it about with silke, as the Septuagint reade, foreign, and the knots or purles of the coats shall be of silke. But the robe before described is called meghil, this is named octoneth, which are rehearsed as two distinct garments, vers. 4. 4. The word shabats, rather here signifieth, thou shalt embroider, or make with eyes: which Montanus thinketh were made in the garment, as in the Low Countries they have linen clothes with birds eyes, which we call Diaper. Iunius calleth it tossellatam tunicam, a coat made as it were with checker worke. 5. Hierome thinketh it was a strait coat, without any wrinkle, and close to the skin. So Lippoman: Adhaerebat cuti; It was next to the skin: and that it had sleeves, and came downe to the feet: all which seemeth to be true, saving that an embroidered coat was not like to be next to the flesh: neither was it so strait or close as a shirt, because it was girded about, Levit. 8.8. which needed not, if it had beene so close and strait. 6. Hac tunica descendebat ad tales; This coat came downe to the ankles, Oleaster. Hoc erat primum ornamentum, &c. This was the first ornament, and it was under the robe of blew silke, Cajetane: and it was seene hanging downe beneath the blew robe or mantle even to the ground, as both Montanus and Lyranus doe set it forth in their description.
QUEST. XXXIX. Of the high Priests miter.
Vers. 39. THou shalt make a miter of fine linen. 1. Iosephus, whom Ribera followeth, thinketh that the high Priest had a linen cap underneath, and then a miter upon that, of an hyacinth or blew colour: Hierom thinketh contrariwise, that the blew silke miter was underneath, and covered with linen. But the text is otherwise; that this miter was made of fine linen: as Cajetan well noteth thereupon, Vbi clare vides, non sericam, vel auream, sed lineam scribi mitram pontificis; where you see that the high Priests miter is written to be of linen, not of silke, or gold, &c. So also Ribera thinketh, that the high Priests miter, and the other Priests bonets were made of the same. The golden plate put upon it, made a difference betweene the high Priests miter, and of the rest: there was also some difference in the fashion, as appeareth by the divers names, whereby they are called. 2. Hierom following Iosephus, thinketh, that this miter covered not all the head, sed tertiam partem à fronte inapertam relinquit, but it left the third part from the brow or forehead uncovered, and was tied behind with a lace or string. But the word mitznepheth, which is derived of tzanaph, which signifieth to compasse, or goe out, sheweth rather, that it covered the head, and compassed it round, much like to the Turkish Torbant, as Montanus thinketh. 3. For the fashion of it: Iosephus saith, Gestabat pileum non fastigiatum; The Priest did weare a cap, which did not rise to a top: so also Hierom, Non habet acumen in summo, it is not sharpe above, as Lyranus describeth it to be, and Genevens. But it was rather in fashion like unto the caps of estate, which Princes weare; it may bee called a Diadem: as Isai. 62.3. the like word tzeniph, of the same root is used. Hierom calleth it Galerum, an hat, and rotundum pileolum, a round cap. The other Priests bone…s did rise up like a miter, as the word migbaoth signifieth, of geba, which is an hillock: so Oleaster saith, that the Priests cap or miter, was involucrum capitis, wrapped about the head, but the other were mitra elevatae, miters rising up. The high Priests cap came neerer unto the fashion of a Princes Crowne and Diadem, than a Bishops miter: though Iosephus thinketh, that none of the Priests bonets did rise, or were lifted up, as is touched before.
QUEST. XL. Of the girdle of needle worke, and embroidered.
Vers. 39. THou shalt make a girdle of needle worke, &c. 1. Some thinke that this which is here called a girdle, was medictas vestis, halfe a garment reaching downe from the middle to the foot, like unto an apron. But this is not like, for it was necessary that the Priest should have a girdle, to tye his garments together, which were loose about him, which otherwise would have hindered him in his ministery. Iosephus opinion then is more probable, whom Hierom followeth, that this girdle was about foure fingers broad, hanging downe somewhat before, Tostat. quaest. 6. 2. This girdle was made of needle worke, and that of divers colours, not of linen only, but of blew silke, purple, and skarlet, as it is described, chap. 39.29. 3. This girdle, Lyranus thinketh, was put above upon the Ephod, and so girded the Ephod, and the robe, and the rest of the high Priests garments: so also Beda, and Cajetan. But it appeareth otherwise, Levit. 8.8. that the girdle was put upon the broidered linen coat. And so thinketh Hierom, after he had described the fashion of this girdle, that it was in colour like unto a snakes skin, and that it was made round and hollow, Vt marsupium longius putes, that you would take it for a long purse, and that it was made of skarlet, purple, and blew silke, addeth, Lincam tunicam inter umbilicum & pectus hoc stringunt baltheo, they doe tie the linen coat betweene the navell and the breast, with this girdle, &c.
QUEST. XLI. How the high Priests attire differed from the apparell of the inferiour Priests.
Vers. 40. THou shalt make for Aarons sonnes coats, &c. Here follow three other kinds of garments, which were common unto the inferiour Priests, the linen coats, girdles and bonnets, which differed from those which the high Priest did weare: 1. Aarons inward coat was embroidered, as is shewed before, vers. 39. but the other coats for the inferiour Priests were onelyonly of linen, chap. 39.27. Aaron upon his fine linen coat, had first a robe, then upon that, the Ephod with the pectorall: but the other Priests did weare their linen coats uppermost of all: these linen coats of the Priests were called Ephods or mantil…, 1 Sam. 2.18. and 28. and chap. 21.18. Iun. because it was their uppermost garment; but the high Priests coat was not so called, but the uppermost garment onelyonly, which had the pectorall fastned to it, wherein were the precious stones set, was named the Ephod.
2. Their girdles also differed: for Aarons girdle wherewith he girded his fine linen coat, was of divers colours, chap. 39.29. but the other girdles were of fine linen onelyonly, Levit. 16.4. Againe, Aaron beside that costly girdle, which girt his linen coat, he had a kinde of girdle upon his Ephod, the neather laps whereof did close in the robe and Ephod, chap. 29.5. so that the high Priest had in effect two girdles, the one upon his linen coat, the other which was fastned to the Ephod.
3. Their bonnets differed not in matter from Aarons miter, they were both made of fine linen, but in forme they were divers: the miter was round to the head, the bonnets were piked and sharpe above; as is before shewed, quest. 38. Likewise the high Priests miter had a crowne or plate of gold, so had not the other.