The dreadful sin of Na'dab and A-bi'hu, and the sudden punishment of death inflicted upon them by the LORD, struck their father a hard blow. He felt that God had been insulted, that Is'ra-el had been disgraced, and that his own honor had been dragged into shame. But he restrained himself from making any comment on what had happened, or complaining to the LORD. He bowed in complete obedience to God's will, and held his peace before all that Mo'ses had to say. Beautiful, indeed, was the spirit of Aa'ron under so terrible a misfortune. Unable to eat the portion assigned to the priests in a Peace Offering brought at that time, he quietly accepted the rebuke of Mo'ses, and bore with silence the deep sorrow in his heart.
The LORD then made use of the tragic occasion to lay down strict rules concerning the use of wine by the priests. Mo'ses was directed to say, "Let no priest drink wine or strong drink of any kind before entering upon the sacred duties of his office." Severe warnings were given against any form of intemperance which would tend to becloud the mind, defile the body, or in any way make the priest unfit for the solemn duties of his office.
These words of Mo'ses have a message for those who seek to worship God today. Everything which makes it impossible for one to worship God in the way that He has commanded must be strictly avoided. The spiritual sight must be kept clear, the heart and conscience pure and undefiled, the eye single, and the mind free from all distracting thoughts when we come before God in worship.
Throughout the history of religion, both during the period of Ju'da-ism and under the new era brought by the Gospel of Christ, Divine worship holds the central place. Spiritual worship and the proper observance of appointed hours of worship must be kept up, or else everything connected with the life of religion will go wrong. The Christian who does not keep his priestly garments unspotted, who fails to free himself from all that leads to carelessness and irreverence in worship, and who neglects the Divinely-given laws of worship, will become fruitless and without joy in his religious life. We need to give the best that we have to His worship today:
Take my soul and body's powers; take my memory, mind and will;
All my goods and all my hours; all I know and all I feel;
All I think, or speak, or do,-take my heart, but make it new.
Now, O God, Thine own I am; now I give Thee back Thine own;
Freedom, friends, and health and fame, consecrate to Thee alone;
Thine I live, thrice happy I! Happier still if Thine to die."
After this event was over, and the bodies of the two unfaithful priests had been buried outside the camp of Is'ra-el, Aa'ron and his other two sons, whose names were E-le-a'zar and Ith'a-mar, continued to carry on the services and sacrifices of the LORD'S House. They were very careful, indeed, to perform them in exactly the place, manner, time, and spirit which God had commanded.
Tuesday, August 23, 2016
Monday, August 22, 2016
Story 49: The Sin Of Impiety In Divine Worship; Its Punishment l
Not long after the Tabernacle was erected, and the priests had begun the daily services ordered by Mo'ses, two sons of Aa'ron committed a great sin against the laws of worship. The LORD had directed that the fragrant gum used for incense be lighted from the fire which He had kindled on the Great Altar. Instead of following these instructions, however, two priests named Na'dab and A'bi'hu took coals of fire from some other place to set the incense in flames.
This act of the two young men who had so recently been consecrated as priests was unforgivable. It profaned their sacred office, disobeyed the clear command of God, and showed inexcusable carelessness. The fire from the Great Altar was to be used because it had been lighted by the LORD, because it had been consecrated by the blood of atoning sacrifices, and because it had been especially blessed by the LORD.
It appears that the sinful act of the two young priests was the result of their own sinful indulgence. In the recklessness and the folly of youth, they had taken too much wine, and then had tried to take their part in Divine Worship with their minds beclouded by the evil drink.
For this act of sacrilege the two young men were suddenly smitten with death. As they stood beside the holy altar of incense the fire of God struck them, and they dropped dead by the altar. Their clothing was unharmed, there was no scorch of fire, but they were dead.
Their punishment was both sudden and severe, but was fully justified by the terrible sin which they had committed. Na'dab and A-bi'hu had dared to offer fire which was forbidden by the LORD, and so they were punished by a fire which took their lives. They had burnt their own fire in preference to that which God had commanded to be used in Divine Worship, And were justly consumed by the fire which they had failed to use.
When Mo'ses was told of their act, and of the sudden punishment inflicted, he declared, "This is the token of the holiness of God's House; His worship must be Holy." He refused to allow Aa'ron or his two other sons to touch the dead bodies, but called for two distant relatives to remove them. The usual mourning for the dead was also forbidden, for the two unworthy priests had been slain for sin against the LORD.
Surely this striking episode, which took place at the very beginning of the new system of worship, and within the doors of the place which had been appointed for it, was a stern lesson in the need for sobriety, thoughtfulness, and strict obedience to every detail in the code of worship which God had given. Carelessness in the worship of God has within it an explosive fire which is sure to fall upon all who are guilty of it. The Divine Command which should be written in letters of fire before every worshiper of God is, "Be not rash with thy mouth, for God is in Heaven and thou upon earth: therefore let thy words be few."
Our worship should always be filled with deep emotion and outpourings of the spirit, but care must be taken to preserve true reverence; there is no place in true religion for presumptuous, undignified acts of our own. Whatever services we render unto God must be performed in the way and in the spirit prescribed by God.
"No sacred lore, howe'er profound,
Nor all the long and varied round
Of sacred rites, can bliss procure
For worthless man, in heart impure.
Altho' a man with zeal and skill
Should all external rites fulfill,
He reaps no fruit of all his toil
If sin his inner man should soil.
E'en he his all in alms who spends,
With heart defiled, secures no meed;
The disposition, not the deed,
Has value-on it all depends."
This act of the two young men who had so recently been consecrated as priests was unforgivable. It profaned their sacred office, disobeyed the clear command of God, and showed inexcusable carelessness. The fire from the Great Altar was to be used because it had been lighted by the LORD, because it had been consecrated by the blood of atoning sacrifices, and because it had been especially blessed by the LORD.
It appears that the sinful act of the two young priests was the result of their own sinful indulgence. In the recklessness and the folly of youth, they had taken too much wine, and then had tried to take their part in Divine Worship with their minds beclouded by the evil drink.
For this act of sacrilege the two young men were suddenly smitten with death. As they stood beside the holy altar of incense the fire of God struck them, and they dropped dead by the altar. Their clothing was unharmed, there was no scorch of fire, but they were dead.
Their punishment was both sudden and severe, but was fully justified by the terrible sin which they had committed. Na'dab and A-bi'hu had dared to offer fire which was forbidden by the LORD, and so they were punished by a fire which took their lives. They had burnt their own fire in preference to that which God had commanded to be used in Divine Worship, And were justly consumed by the fire which they had failed to use.
When Mo'ses was told of their act, and of the sudden punishment inflicted, he declared, "This is the token of the holiness of God's House; His worship must be Holy." He refused to allow Aa'ron or his two other sons to touch the dead bodies, but called for two distant relatives to remove them. The usual mourning for the dead was also forbidden, for the two unworthy priests had been slain for sin against the LORD.
Surely this striking episode, which took place at the very beginning of the new system of worship, and within the doors of the place which had been appointed for it, was a stern lesson in the need for sobriety, thoughtfulness, and strict obedience to every detail in the code of worship which God had given. Carelessness in the worship of God has within it an explosive fire which is sure to fall upon all who are guilty of it. The Divine Command which should be written in letters of fire before every worshiper of God is, "Be not rash with thy mouth, for God is in Heaven and thou upon earth: therefore let thy words be few."
Our worship should always be filled with deep emotion and outpourings of the spirit, but care must be taken to preserve true reverence; there is no place in true religion for presumptuous, undignified acts of our own. Whatever services we render unto God must be performed in the way and in the spirit prescribed by God.
"No sacred lore, howe'er profound,
Nor all the long and varied round
Of sacred rites, can bliss procure
For worthless man, in heart impure.
Altho' a man with zeal and skill
Should all external rites fulfill,
He reaps no fruit of all his toil
If sin his inner man should soil.
E'en he his all in alms who spends,
With heart defiled, secures no meed;
The disposition, not the deed,
Has value-on it all depends."
Saturday, August 20, 2016
Story 48: The Mo-sa'ic System Of Sacrifices And Offerings lll
The idea of fellowship was at the very center of the entire procedure, for in this sacrificial meal the donor enjoyed fellowship with God, with the anointed priest of God, and shared these blessed fellowships with his family and friends. It was a social meal in which there was Holy Communion with God, and blessed fellowship with one another.
It is the right of God to say where and how He shall be worshiped. For one to look with scorn upon the ancient forms of sacrifice prescribed by the LORD is a sin unworthy of human intelligence, showing disgraceful ignorance and willful misunderstanding. The entire system of sacrificial offerings was provided by the LORD to meet Is'ra-el's great need of atonement for sin.
The Tabernacle was the only proper place for Is'ra-el to worship God. The Great Altar was the only place of sacrificial worship, and on this holy place burnt a constant fire as the sign of God's willingness ever to forgive the sins of those who look to Him alone for salvation. It stood between the door of the Tabernacle and the symbol of the presence of God in the Holy of Holies, pointing to the Cross of Je'sus, without which no man may find shelter in His Loving Arms.
Every detail of the sacrificial system of Is'ra-el was fulfilled in Christ. The offering of animal sacrifices, and the work of the priests in this respect have been set aside by the Gospel teachings of Christ, but the great spiritual truths taught by these offerings can never cease; they have full power upon us today in our relation and worship toward God through Christ the LORD.
"He who would be cleansed from every sin
Must to God's Holy Altar bring
The whole of life-its joys, its tears,
Its hopes, its loves, its powers, its years;
The will, and every cherished thing."
It is the right of God to say where and how He shall be worshiped. For one to look with scorn upon the ancient forms of sacrifice prescribed by the LORD is a sin unworthy of human intelligence, showing disgraceful ignorance and willful misunderstanding. The entire system of sacrificial offerings was provided by the LORD to meet Is'ra-el's great need of atonement for sin.
The Tabernacle was the only proper place for Is'ra-el to worship God. The Great Altar was the only place of sacrificial worship, and on this holy place burnt a constant fire as the sign of God's willingness ever to forgive the sins of those who look to Him alone for salvation. It stood between the door of the Tabernacle and the symbol of the presence of God in the Holy of Holies, pointing to the Cross of Je'sus, without which no man may find shelter in His Loving Arms.
Every detail of the sacrificial system of Is'ra-el was fulfilled in Christ. The offering of animal sacrifices, and the work of the priests in this respect have been set aside by the Gospel teachings of Christ, but the great spiritual truths taught by these offerings can never cease; they have full power upon us today in our relation and worship toward God through Christ the LORD.
"He who would be cleansed from every sin
Must to God's Holy Altar bring
The whole of life-its joys, its tears,
Its hopes, its loves, its powers, its years;
The will, and every cherished thing."
Friday, August 19, 2016
Story 48: The Mo-sa'ic System Of Sacrifices And Offerings ll
In presenting this offering the donor must act entirely of his own free will; there was no element of extortion or force by the LORD. The one who made the offering placed his hands on the head of the animal as it was presented to the priest; this was to show that his guilt was to be transferred to the animal which he gave as a sacrifice for his sins. He was required to slay the animal himself, calling attention to the fact that his own sins were the reason for making the offering. The entire procedure of the sacrifice took place in the open, and in a reverent, orderly manner.
In many respects the Sin Offering was similar to the Burnt Offering. The animals used and the requirements for perfection and cleanliness were the same, and the purpose in both sacrifices was that of removing sin. One difference appears in the fact that the Burnt Offering was made for the entire assembly of Is'ra-el, and for sins in general, although it was sometimes offered by individuals; while the Sin Offering was almost always made by an individual for his own benefit.
The Sin Offering was also frequently made by a priest for his own sins, and in such cases the entire offering was burnt; while in offering it for others only a part of the animal was burnt, the remainder being given to the priests for food.
This offering covered every kind of sin: sins of which the donor was conscious, and for which he made a direct confession; and sins which had been committed through ignorance, or without knowing that they were wrong. The sacrifice was an example of the hatefulness of sin in the sight of God, and required the one who made it to prove his repentance by looking upon sin with the same loathing. Through this offering sin was blotted out, and the eating of a part of the animal by the priest was a symbol of God's complete reconciliation with the sinner.
In the Peace Offering, the donor brought to the priest some animal which had been selected because it was the best which he had. The sacrifice could be a bullock, a ram, a lamb, or a dove. Certain portions were offered to God in burnt sacrifices, while the remainder was eaten by the donor and the priest in a meal of thanksgiving and fellowship. Sometimes friends and relatives of the one who made the sacrifice were invited to take part in the feast. This offering was observed after the Burnt Offering and the Sin Offering, and could not properly be celebrated until peace had been made between God and man.
There were elements of both confession and consecration in this offering. A portion of the animal was burnt unto the LORD, the blood was sprinkled upon the burnt offering, the donor placed his hands upon the head of the animal, and slew it himself, as in the previous offerings. The outstanding features of this sacrifice, however, were thanksgiving, fellowship, and friendship; and the donor came to the altar in a spirit of joy and spiritual delight.
In many respects the Sin Offering was similar to the Burnt Offering. The animals used and the requirements for perfection and cleanliness were the same, and the purpose in both sacrifices was that of removing sin. One difference appears in the fact that the Burnt Offering was made for the entire assembly of Is'ra-el, and for sins in general, although it was sometimes offered by individuals; while the Sin Offering was almost always made by an individual for his own benefit.
The Sin Offering was also frequently made by a priest for his own sins, and in such cases the entire offering was burnt; while in offering it for others only a part of the animal was burnt, the remainder being given to the priests for food.
This offering covered every kind of sin: sins of which the donor was conscious, and for which he made a direct confession; and sins which had been committed through ignorance, or without knowing that they were wrong. The sacrifice was an example of the hatefulness of sin in the sight of God, and required the one who made it to prove his repentance by looking upon sin with the same loathing. Through this offering sin was blotted out, and the eating of a part of the animal by the priest was a symbol of God's complete reconciliation with the sinner.
In the Peace Offering, the donor brought to the priest some animal which had been selected because it was the best which he had. The sacrifice could be a bullock, a ram, a lamb, or a dove. Certain portions were offered to God in burnt sacrifices, while the remainder was eaten by the donor and the priest in a meal of thanksgiving and fellowship. Sometimes friends and relatives of the one who made the sacrifice were invited to take part in the feast. This offering was observed after the Burnt Offering and the Sin Offering, and could not properly be celebrated until peace had been made between God and man.
There were elements of both confession and consecration in this offering. A portion of the animal was burnt unto the LORD, the blood was sprinkled upon the burnt offering, the donor placed his hands upon the head of the animal, and slew it himself, as in the previous offerings. The outstanding features of this sacrifice, however, were thanksgiving, fellowship, and friendship; and the donor came to the altar in a spirit of joy and spiritual delight.
Thursday, August 18, 2016
Story 48: The Mo-sa'ic System Of Sacrifices And Offerings l
With the setting up of the Tabernacle a new order of worship for Is'ra-el was established. Up to this time Mo'ses alone had been the one through whom God spoke to the people, and who served as their spokesman to God. Now God dwelt among His people in an unseen and mysterious manner, but in a very real sense, in the Holy of Holies. Now there was also provided a means of reaching the LORD every day through the system of sacrificial offerings and ministries of the priesthood, and the people might secure pardon for their sins by offering the sacrifices of repentance.
Just as the moral law had been issued through Mo'ses from Mount Si'nai, so the laws of worship for the system of sacrifices and ceremonies were given from the Tabernacle. Both were given with equal solemnity, and both were equally binding upon the Is'ra-el-ites.
In giving Is'ra-el this code of sacrifices, God provided a way by which His people could always reach Him. From the beginning there had been a feeling in the heart of mankind that some sort of sacrificial offering was needed in the worship of God. This feeling grew out of a sense of sin and need, and the knowledge of obligation to God. It was to meet this sense of sin and need, and to provide for Is'ra-el the sacrifices which foreshadowed the atonement made for all believers by Je'sus Christ, that God gave the Mo-sa'ic, or Aa'ron-ic, system of offerings.
The Divine way for man's approach to God has always been by sacrifice. The objects of the sacrifices appointed for ancient Is'ra-el were the following: to provide a satisfactory way for man to lay his problems before the LORD, to awaken and maintain reverence for God, to secure greater consecration and obedience, and to open a new channel for the expression of man's feelings toward his Maker.
In the Divinely given ritual for the He'brews there were three principal classes of sacrifices: the burnt offering, the sin offering, and the peace offering. In addition, there were several sacrifices of less importance, including the meat offering, the trespass offering, and consecrations of various kinds. These were usually offered in connection with other sacrifices.
The first of these sacrifices, both in the order in which they were given, and in importance, was the burnt offering. Its chief purpose was to make atonement for sin, and thereby to keep open man's channel of communication with God.
The animal to be offered in making this sacrifice must be chosen from the best of the flocks or herds, and must be absolutely free from any flaws or defects. It was entirely consumed by the fire, with no part being withheld from God.
Just as the moral law had been issued through Mo'ses from Mount Si'nai, so the laws of worship for the system of sacrifices and ceremonies were given from the Tabernacle. Both were given with equal solemnity, and both were equally binding upon the Is'ra-el-ites.
In giving Is'ra-el this code of sacrifices, God provided a way by which His people could always reach Him. From the beginning there had been a feeling in the heart of mankind that some sort of sacrificial offering was needed in the worship of God. This feeling grew out of a sense of sin and need, and the knowledge of obligation to God. It was to meet this sense of sin and need, and to provide for Is'ra-el the sacrifices which foreshadowed the atonement made for all believers by Je'sus Christ, that God gave the Mo-sa'ic, or Aa'ron-ic, system of offerings.
The Divine way for man's approach to God has always been by sacrifice. The objects of the sacrifices appointed for ancient Is'ra-el were the following: to provide a satisfactory way for man to lay his problems before the LORD, to awaken and maintain reverence for God, to secure greater consecration and obedience, and to open a new channel for the expression of man's feelings toward his Maker.
In the Divinely given ritual for the He'brews there were three principal classes of sacrifices: the burnt offering, the sin offering, and the peace offering. In addition, there were several sacrifices of less importance, including the meat offering, the trespass offering, and consecrations of various kinds. These were usually offered in connection with other sacrifices.
The first of these sacrifices, both in the order in which they were given, and in importance, was the burnt offering. Its chief purpose was to make atonement for sin, and thereby to keep open man's channel of communication with God.
The animal to be offered in making this sacrifice must be chosen from the best of the flocks or herds, and must be absolutely free from any flaws or defects. It was entirely consumed by the fire, with no part being withheld from God.
Wednesday, August 17, 2016
Story 47: Aa'ron Appointed High Priest; His Garments Of Gold lll
In the pouch formed by the front and back of the breastplate were placed what was called the U'rim and Thum'mim. No description is given, and whether these words represented material objects, or simply the He'brew terms for "lights and perfections," is not known. They seem to have been a sign to Is'ra-el of God's solemn promise to send information for every need in answer to the prayer of the High Priest.
Worn over his heart, this article of dress reminded both Aa'ron and the people of the loving care which he must always have for the nation, of the fact that he represented the people before God, and of the duty of faithfully reporting the will of God to Is'ra-el at all times.
The turban or Mi'tre worn by Aa'ron on his head was made of fine linen, with a gold band encircling the front on which was inscribed "Holiness to the LORD." Crowned with this diadem symbolic of purity and majesty, the High Priest was constantly reminded of his complete consecration to God, and the people were reminded of the holiness which they must always seek.
Thus we see that even the splendid garments worn by the High Priest had a spiritual meaning in keeping with the purposes of God in founding the whole priestly system of ancient Is'ra-el.
How wonderfully do all these sublime provisions made for the High Priest of Is'ra-el point to our great High Priest at the right hand of God, who:
"Exalted high at God's right hand,
And LORD of all below;
Through Him is pardoning love dispensed,
And boundless blessings flow.
The Tabernacle having been completed, the High Priest and his assistants having been provided with suitable garments, Aa'ron and his sons were set apart to their offices by a special service of consecration. They were washed thoroughly, and then anointed with holy oil; this was a symbol of peace, indicating the grace imparted to them by the LORD, and through them to all Is'ra-el. There was also the offering of burnt sacrifices to the LORD, and the sprinkling of blood upon the priests, signs which pointed to the nature of the ministry to which Aa'ron and his sons had been Divinely appointed.
All these rites and ceremonies clearly signify the absolute necessity for thorough sanctification of heart and life for worshippers of God:
"No spot or wrinkle on their holy brow,
No film upon their robes of dazzling white,
Most beautiful, most glorious; every saint
HOLY in individual HOLINESS."
Worn over his heart, this article of dress reminded both Aa'ron and the people of the loving care which he must always have for the nation, of the fact that he represented the people before God, and of the duty of faithfully reporting the will of God to Is'ra-el at all times.
The turban or Mi'tre worn by Aa'ron on his head was made of fine linen, with a gold band encircling the front on which was inscribed "Holiness to the LORD." Crowned with this diadem symbolic of purity and majesty, the High Priest was constantly reminded of his complete consecration to God, and the people were reminded of the holiness which they must always seek.
Thus we see that even the splendid garments worn by the High Priest had a spiritual meaning in keeping with the purposes of God in founding the whole priestly system of ancient Is'ra-el.
How wonderfully do all these sublime provisions made for the High Priest of Is'ra-el point to our great High Priest at the right hand of God, who:
"Exalted high at God's right hand,
And LORD of all below;
Through Him is pardoning love dispensed,
And boundless blessings flow.
The Tabernacle having been completed, the High Priest and his assistants having been provided with suitable garments, Aa'ron and his sons were set apart to their offices by a special service of consecration. They were washed thoroughly, and then anointed with holy oil; this was a symbol of peace, indicating the grace imparted to them by the LORD, and through them to all Is'ra-el. There was also the offering of burnt sacrifices to the LORD, and the sprinkling of blood upon the priests, signs which pointed to the nature of the ministry to which Aa'ron and his sons had been Divinely appointed.
All these rites and ceremonies clearly signify the absolute necessity for thorough sanctification of heart and life for worshippers of God:
"No spot or wrinkle on their holy brow,
No film upon their robes of dazzling white,
Most beautiful, most glorious; every saint
HOLY in individual HOLINESS."
Tuesday, August 16, 2016
Story 47: Aa'ron Appointed High Priest; His Garments Of Gold ll
The golden bells, ever tinkling as the High Priest performed the duties of his sacred office, proclaimed to the people that he had found access to God on their behalf, and that his ministries were pleasing to Him.
The ephod worn by Aa'ron was an ornate upper garment with one part falling over his shoulders in front and covering his breast, and the other falling behind and covering his back. It was made of the same material as the inner curtain and draperies of the Holy of Holies in the Tabernacle, blue, purple, scarlet, and finely twined linen, interwoven with gold threads cut from plates of pure gold. It was tied around the waist with an embroidered girdle made of the same material.
Upon each of the shoulder pieces of the ephod was an onyx stone set in borders of gold, on these stones were engraved the names of the twelve heads of the tribes of Is'ra-el. The names of the six elder sons of Ja'cob were on one of these stones, and the names of the six younger sons were engraved on the other.
This article of dress for the High Priest, expensive, gorgeous, and brilliant, indicated the beauty and glory of the priestly services in the Tabernacle; while the names of the heads of the twelve tribes of Is'ra-el carried upon the shoulders pointed out the High Priest as the only one who could speak for the nation with God. Since gold is the emblem of regal power, the golden garments of Aa'ron were a sign that he was the head of the nation in all religious matters.
The breastplate was joined to the ephod by chains of gold. It was a highly decorated woven square about ten inches each way, and was worn over the breast. It was made of the same material as the ephod, but was made somewhat in the form of a pouch. It was adorned with twelve precious stones, arranged in three perpendicular rows of four each. Engraved on these sparkling jewels were the names of the tribes of Is'ra-el, one name on each.
The twelve precious stones, representing each of the twelve tribes of Is'ra-el, were symbolic of the different traits of each one. In the first row were: the Emerald, of brilliant green , on which was the name of Zeb'u-lun; the Diamond, transparent or reddish yellow, bearing the name of Ash'er; the Amethyst, violet-blue, engraved with the name of Ben'ja-min; and the Jasper, dark red, representing Gad.
In the second row were: the Topaz, golden tinged, engraved with the name of Ju'dah; the Sapphire, sky-blue, on which was placed the name of Sim'e-on; the Agate, of divers colors and transparent, bearing the name of Ma-nas'seh; and the Beryl, sea-green, on which the name of Naph'ta-li appeared.
In the third row were: the Sardius, carnelian or blood-red, engraved with the name of Is'sa-char; the Carbuncle, of fine ruby color, on which the name of Reu'ben appeared; the Ligure, orange and transparent, representing E'phraim; and the Chrysolite, golden colored, on which the name of Dan was inscribed.
This beautifully jeweled breastplate indicated the truth that the intercession of the High Priest must rest upon a foundation of purity, righteousness, and holiness; and these precious stones typified the purity and glory of Is'ra-el under the saving grace of God.
The ephod worn by Aa'ron was an ornate upper garment with one part falling over his shoulders in front and covering his breast, and the other falling behind and covering his back. It was made of the same material as the inner curtain and draperies of the Holy of Holies in the Tabernacle, blue, purple, scarlet, and finely twined linen, interwoven with gold threads cut from plates of pure gold. It was tied around the waist with an embroidered girdle made of the same material.
Upon each of the shoulder pieces of the ephod was an onyx stone set in borders of gold, on these stones were engraved the names of the twelve heads of the tribes of Is'ra-el. The names of the six elder sons of Ja'cob were on one of these stones, and the names of the six younger sons were engraved on the other.
This article of dress for the High Priest, expensive, gorgeous, and brilliant, indicated the beauty and glory of the priestly services in the Tabernacle; while the names of the heads of the twelve tribes of Is'ra-el carried upon the shoulders pointed out the High Priest as the only one who could speak for the nation with God. Since gold is the emblem of regal power, the golden garments of Aa'ron were a sign that he was the head of the nation in all religious matters.
The breastplate was joined to the ephod by chains of gold. It was a highly decorated woven square about ten inches each way, and was worn over the breast. It was made of the same material as the ephod, but was made somewhat in the form of a pouch. It was adorned with twelve precious stones, arranged in three perpendicular rows of four each. Engraved on these sparkling jewels were the names of the tribes of Is'ra-el, one name on each.
The twelve precious stones, representing each of the twelve tribes of Is'ra-el, were symbolic of the different traits of each one. In the first row were: the Emerald, of brilliant green , on which was the name of Zeb'u-lun; the Diamond, transparent or reddish yellow, bearing the name of Ash'er; the Amethyst, violet-blue, engraved with the name of Ben'ja-min; and the Jasper, dark red, representing Gad.
In the second row were: the Topaz, golden tinged, engraved with the name of Ju'dah; the Sapphire, sky-blue, on which was placed the name of Sim'e-on; the Agate, of divers colors and transparent, bearing the name of Ma-nas'seh; and the Beryl, sea-green, on which the name of Naph'ta-li appeared.
In the third row were: the Sardius, carnelian or blood-red, engraved with the name of Is'sa-char; the Carbuncle, of fine ruby color, on which the name of Reu'ben appeared; the Ligure, orange and transparent, representing E'phraim; and the Chrysolite, golden colored, on which the name of Dan was inscribed.
This beautifully jeweled breastplate indicated the truth that the intercession of the High Priest must rest upon a foundation of purity, righteousness, and holiness; and these precious stones typified the purity and glory of Is'ra-el under the saving grace of God.
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