4. THE MITRE.

(36-39) The head-dress of the high priest was to be of fine white linen (shesh) and appears by the description of Josephus (Ant. Jud. iii. 7, ? 3) to have been a turban, made of several thick swathes or folds in the usual way. It was to be adorned in front with a plate of pure gold bearing the inscription "Holiness to Jehovah," which was to be attached to the linen fabric by a ribbon or "lace" of blue.

(36) Thou shalt make a plate.--The plate is so much of the essence of the mitre that it is put forward first, as that whereto all the rest is subordinate. It was to be "of pure gold," and "fastened on high upon the mitre" (Exodus 39:31); so catching the eye even more than the breastplate, and drawing men's special attention. But the plate itself was only the vehicle for an inscription, and thus men's attention would be especially directed to that. It taught the great truth that religion culminates in "Holiness to Jehovah," without which all else is worthless--forms, ceremonies, priestly attire, sacrifice, prayer, are mockeries. It required primarily the high priest himself to be holy; but it was a call also to the whole nation, whose representative the high priest was, that they should be "a holy nation," "a kingdom of priests" (Exodus 19:6), and should consecrate themselves heart and soul to Jehovah.

Verses 36-38. - THE MITRE. Josephus tells us that the head-dress of the high priest was "not a conical cap, but a sort of crown, made of thick linen swathes" (Ant. Jud. 3:7, § 3). It was thus really a species of turban. The colour was white; and the only ornament on it was the gold plate, with its blue ribbon or fillet. Verse 36. - Thou shalt make a plate of pure gold. The plate, though a mere ornament of the mitre, was, at once, its most conspicuous and its most significant feature. Placed directly in front, right over the forehead, and probably of burnished gold, it would attract universal attention, and catch the eye even more than the breast-plate. Its position made it "the culminating point of the whole priestly attire" (Kalisch) - and its inscription gave to that position extraordinary force and significance. For it taught that "holiness to the Lord" is the very highest crown and truest excellence of religion - that to which all ceremonial is meant to conduce - that without which all the paraphernalia of worship must ever be in God's sight a mockery. It set this truth conspicuously before the eyes, and was apt to impress it upon the hearts of all. It taught the high priest himself not to rest upon outward forms, but to aim in his own person, and teach the people to aim continually, at internal holiness. The extreme importance of this, causes the putting forward at once of the plate and its inscription before any account of the "mitre" is given.

28:31-39 The robe of the ephod was under the ephod, and reached down to the knees, without sleeves. Aaron must minister in the garments appointed. We must serve the Lord with holy fear, as those who know they deserve to die. A golden plate was fixed on Aaron's forehead, engraven with Holiness to the Lord. Aaron was hereby reminded that God is holy, and that his priests must be holy, devoted to the Lord. This must appear in their forehead, in open profession of their relation to God. It must be engraven like the engravings of a signet; deep and durable; not painted so as to be washed off, but firm and lasting; such must our holiness to the Lord be. Christ is our High Priest; through him sins are forgiven to us, and not laid to our charge. Our persons, our doings, are pleasing to God upon the account of Christ, and not otherwise.And thou shalt make a plate of pure gold,.... It was, as Jarchi says, two fingers broad, and reached from ear to ear, and so Maimonides (f); it is sometimes called the holy crown, and the plate of the holy crown, Exodus 29:6, this was a priestly crown, for priests were very honourable and dignified persons, especially the high priest among the Jews; and even among the Gentiles it was common for their kings to be priests: and though this crown may denote the kingly power of Christ, yet as residing in him who is a priest, for he is a priest on his throne, Zechariah 6:13, and so may signify the conjunction of the kingly and priestly offices in Christ, who has a crown of pure gold given him by his Father, and put upon him, and by his people, Psalm 21:4 and being of pure gold, holy, and on the forehead, as this plate was, may signify the purity and holiness of Christ's kingdom and office, the glory, visibility, and perpetuity of it:

and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD; which words were written either in two lines, or in one. If in two, Maimonides (g) says, the word "holiness" was above, and to "the Lord" below: but it might be written in one line, and that seems most likely: he also says the letters were protuberant, or stood out; but then they would not be graved like the engravings of a signet, in which the letters or figures are engraved within, but like the impressions of a signet made on wax, or other things: in this the high priest was a type of Christ, who is holy in himself, in his person, in both his natures, divine and human, in his offices of prophet, priest, and King; and he is holiness itself, the most holy, essentially, infinitely, and perfectly so, as angels and men are not, and the source and spring of holiness to others: and he is holiness to the Lord for his people; he is so representatively; as their covenant head he has all grace in his hands for them, and they have it in him; this is sanctification in Christ, and is by virtue of union to him, and is complete and perfect, and the cause of holiness in his people; and he is so by imputation. The holiness of his human nature was not a mere qualification for his office, or only exemplary to us, but is with his obedience and sufferings imputed to us for justification. Moreover, Christ has by his blood sanctified his people, or made atonement for them, and procured the cleansing of them from their sins, or the expiation of them; and he is also the efficient cause of their internal holiness by his Spirit, without which there is no seeing God, 1 Corinthians 6:11.

(f) Cele Hamikdash, c. 9. sect. 1. Vid. T. Bab. Sabbat, fol. 63. 2. & Succah, fol. 5. 1.((g) Cele Hamikdash, c. 9. sect. 1. Vid. T. Bab, Sabbat, fol. 63. 2. & Succah, fol. 5. 1.