Its Peculiar Dress by J. O. Corliss

Review and Herald Publishing Association · Washington, D. C. · Dec 15, 1910

Its Peculiar Dress

By J. O. Corliss

History of the Jewish Priesthood — No. 3

Its Peculiar Dress

J. O. CORLISS

The ephod worn by the Jewish priests consisted of a white cape, or surplice, the word for which, being anglicized, means literally “to put on.” Two onyx stones, set in gold, formed clasps which fastened it to the shoulders; and on each of these stones was engraved the names of six of the tribes of Israel. This doubtless signified that the burden of each priest was the present and eternal welfare of the entire nation. The lower part of the ephod was kept in position by a girdle, or band, passing over it and around the body.

By this outward vestment, more than by the moral character of the priest, oracular responses were received to inquiries about personal duty. Especially was this the case with the high priest, whose ephod was, until the Babylonian captivity, adorned with the mysterious urim and thummim. This appears to have been a small square breastplate, fastened to the ephod by golden chains. It was also known as the “breastplate of judgment,” because of its supposed power to give accurate directions in response to weighty personal appeals. 1 Sam. 23: 4-12. Its four rows of triplet stones have been supposed to signify the assurance of light and truth to all the tribes of Israel, since the words urim and thummim seem to express as much.

It is perhaps in place to query the reason for the selection of a pure white costume for the early priesthood. The attempt to settle this question must be by comparison alone, since no positive Bible statement has settled it. But this fact should not debar study on the point; for sometimes a bare collation of items may lead the mind to satisfactory conclusions in the pursuit of direct knowledge.

The first particular in this line to engage attention is the promise of the Saviour to those in the Sardis church who do not defile their garments, that they shall walk with him in white. Rev. 3: 4, 5. This may be taken as evidence that the covering of the saints is to be the same as that of the Saviour—as “white as the light.” Matt. 17: 2. Angels are also represented in the same dazzling whiteness. Dan. 10: 5; Matt. 28: 3; Rev. 15: 6.

To create man in the image of his Maker was to envelop him in the same halo of light that surrounds all the heavenly throng. Though set for “a little while inferior to the angels,” man was nevertheless clothed with glory’s brightness, and so given to share the exalted honor of the holy ones of heaven. Heb. 2: 7. Admitting that man’s folly soon robbed him of this ennobling dignity, his original condition was never fully forgotten; for in imitation of it we find the patriarchs bestowing peculiar garments upon favorites as marks of exaltation. In fact, the custom has never lost its prestige, since rulers in both civil and church governments still practise the observance.

Referring again to the times of the patriarchs, we read that a distinctive garment was worn by Joseph, the favorite son of his father. The English translation makes Joseph’s coat have many colors, but while the original word means this, it carries also the idea of pieces, ends, or extremities, thus giving the thought of a garment having pieces of color in the ends, or extremities, as the ribbon of blue or violet in the borders of the Israelite coats (Num. 15: 38), and also the ephod and girdle of the priests’ white garments. Ex. 28: 6-8. In fact, the margin of Gen. 37: 3 substitutes the word pieces for the word colors of the text.

Joseph was thus adorned by his father as the rightful heir to the family patrimony, he being the first-born of Rachel, the beloved wife of Jacob’s choice. As such, the birthright was his by the patriarchal rule of primogeniture. 1 Chron. 5: 2. It seems clear, therefore, that Joseph’s garment, which made him the object of bitter envy on the part of his brethren, was designed as a mark of elevated dignity, looking to the wearer as heir to the family name and its attendant blessings.

But though having been robbed of his birthright through fortuitous circumstances, and sold as a slave among the descendants of Ham, where the iron was permitted to enter his soul (Ps. 105: 18), yet even there he again became a candidate for the high honors of an earthly ruler, this time in the mighty empire

of the Pharaohs. Gen. 41: 39-41. But in order to make that desirable position sure, Pharaoh, the reigning monarch, placed on Joseph’s finger his own signet ring, and arrayed him in a garment of fine linen, as a token of the dignity of the honor conferred upon him. Verses 42, 43.

The elevation to the priesthood was the bestowal upon men of a degree of excellence and a grandeur of mien which would distinguish them as representatives of heaven’s Ruler, in the government of Israel’s tribes, and place them as the nation’s advocates with the Author of all its blessings. It was therefore fitting that the dress of these exalted persons should be a reminder of the original covering of light provided for man in the blameless simplicity of his creation. Such a garb would also be typical of the purity of the Source whence came their appointment to the high office of ambassador of heaven.

Armed thus with the authority of the Ruler of the universe, the priests were prepared to show Israel the difference between holy and unholy things, and to teach all the statutes of God in an acceptable manner. Lev. 10: 10, 11. Human tendencies, however, were permitted to control the actions of these highly favored men, until in time Israel was left without teaching priests, and all services became a series of mere formal acts, carrying no impression of divine power. 2 Chron. 15: 3. The cause of this sorrowful state will, however, be learned in detail, in the course of a study of the subsequent history of the priesthood.

Mountain View, Cal.