THE PRIESTHOOD GARMENTS 1- Presenting Aaron and his sons to minister as priests 1 2- Making the priestly garments 2 - 5 3- The ephod 6-14 4- The breastplate 15 – 29 5- The urim and the thumim 30 6- The robe 31 – 35 7- The turban 36 – 38 8- A tunic woven of fine linen threads 39 9- Sashes, hats, and trousers 40-43 1- Presenting Aaron and his sons to minister as priests After proclaiming to Moses the heavenly Sanctuary, to make the tabernacle according to its pattern, God commanded him to present Aaron and his sons to minister as priests to Him. Worship, connected to the house of God, is one of reconciliation, through which appears the priestly work of Christ in reconciling us with the Father. As the tabernacle in its wholeness and details came to testify to the Lord Christ and His shepherding work with us; the priesthood, with all the details of its garments and worship rites, has carried a magnificent portrait of the same thing. Our concept of the Jewish priesthood is that it is a symbol of the priesthood of the Lord Christ, the High Priest and “Overseer of our souls” (1 Pet. 2.25). The Christian priesthood, on the other hand, is the disappearance of those working in His spiritual house in that High Priest, Who alone, in the bosom of the Father, is capable by His pure blood of interceding on our behalf to make us enter into that Divine bosom. The Christian priest works on the account of Christ and in His name, not on his own account1. St. John Chrysostom says that the steward manages well the affairs of His Master, without claiming that he possesses what belongs to his Master; On the contrary, he refers what he has to his Master. Do you wish to see an example of honest stewards? Listen to what the apostle Peter says, “Why look so intently at us, as though by our own power or godliness we had made this man walk“ (Acts 3.12)? In the house of ‘Cornelius’, he also said to him, “Stand up, I myself am also a man” (Acts 10.26). The apostle Paul is not less honest, as he says, “I labored more abundantly than they all, yet not I, but the grace of God which was with me” (1 Cor. 15.10). Moreover, when he was opposed by those dishonest people, he said, “What do you have that you did not receive” (1 Cor. 4.7)? 2 2- Making the priestly garments You cannot understand the significance of those holy priestly garments, except through the Lord Jesus Christ, as they are made “for glory and for beauty” (Exod. 28.2), not for those of the priest, but for those of the Lord Christ, Whom the priest represents, carries His features and disappears inside Him. A father, hearing about the asceticism of St. Basil Bishop of Caesarea, went to visit him, only to get shocked by finding him clothed in magnificent garments, while ministering in the Church. Seeing his astonishment, the saint, by divine inspiration, had to reveal the truth that he is actually dressed in sackcloth underneath, but is 1 Fr. Tadros Y. Malaty. The Pastoral Love. 1965. 2 Ibid. 205 dressed in those magnificent garments for the sake of the splendor of the priesthood of the Lord Christ Himself. St. John Chrysostom, comparing the splendor of garments of the priests of the Old and the New Testaments, says that the matters concerning the time prior to grace are very fearful and terrifying. For example, the pomegranate and precious stones adorning the breastplate, the ephod, the sashes, the hats and the plate of the Most Holy place. On the other hand, if you behold those things in the era of grace, although comparatively few, yet they are as fearful and terrifying. You behold the Lord put on the altar as redemption, the priest praying to the sacrifice and all worshippers prostrating to the precious blood. Therefore, O Priest, do you imagine that you are still among humans, and still standing on earth! Have you not directly crossed over to heaven, severing every carnal thought away from the Spirit? Are not you now, with a pure mind, meditating in heavenly things? What a miracle! How great is God’s love to man! He, Who dwells in the highest with the Father, is carried at this hour in the hands of all and giving Himself to those seeking to embrace and to get Him! Can you despise these things or boast above them!1 St. Athanasius the apostolic2 believes that Aaron put on priestly garments to minister as a priest, as a symbol of the Son of God, Who put on a human body to serve us, by His own blood, as a priest Who intercedes on our behalf. 3- The ephod It seems to be an outer short shirt, connected with two shoulder straps, but open from the sides, and it has an intricately woven band on it. It is amazing that the tunic and the band were made of the same material as the tabernacle, namely, woven of gold, blue, purple, scarlet thread, and fine linen thread, as though the priestly work is connected to the Church. It presents a living portrait of the features of the Lord Christ Himself: purity (linen), heavenly life (the blue and gold), the royal thought (the purple), and the sanctification by His precious blood (the scarlet). As the fathers realized this fact, they became terrified, and felt the seriousness of a priest falling into sin. The following are some of their sayings in this concern: * Actually, there is nothing more horrible than an ill- mannered priest, reluctant to mend his ways. * The honor of priesthood is great, but if a priest does wrong, he would perish horribly.* A priest is not saved for the sake of his honor, but if he walks as fit for his honor. (St. Eronimus) 3. * God is never insulted, as much as he is, by those sparkling with the honor of priesthood, if they do wrong. The sin of a priest is heavier and more horrible, because of his denial of such an exalted honor given to him by God. * How could it not glitter with holiness more than the rays of the sun: the hand of the priest that touches the body of the Lord; his mouth filled with heavenly fire; and his tongue that tastes the blood of Christ! (St. John Chrysostom) 4. * The priest who ministers to the divine altar is committed, before anything else, to be adorned with purity. 1 Ibid. 2 Discourse Against the Arians. 2:7-8. 3 The Pastoral Love. 4 Ibid. 206 (The scholar Origen) 1. Now we go back to the garments of the high priest, to find two onyx stones placed on the shoulders of the robe, and on them are engraved the names of the tribes of the children of Israel. It is as though the high priest, as a type of the Lord Christ, puts on his shoulders all the needs of his people, and of every soul that asks him anything. He is like a father committed to a responsibility toward his children. St. John Chrysostom has practical and enjoyable speeches about this committed fatherhood that came as a fruit of honest care for many years2. A priest, whatever his personality or capacities are, cannot carry the burden of his people on his shoulders. Therefore, he engraves their names on his shoulders as part of the worship rite, and then enters with this burden to cast it on the shoulders of the Lord Christ personally. That is why, in every divine liturgy, the priest cries out in his heart several times saying, “Accept this sacrifice for my sins and the ignorance of Your people”, thus casting his own and his people’s burdens on the Lord, Who alone is capable to carry and to help 4- The breastplate It is a piece of cloth woven according to the workmanship of the ephod (Exod. 28.15), doubled into a square. It is adorned with twelve precious stones, in four rows, on each engraved the name of one of the tribes of Israel. The two upper corners of the breastplate are connected to the ephod by means of golden chains, so that it does not come loose from the ephod (Exod. 28.28). The two lower corners are connected to it by the woven band. The rings and its connecting cords are all made of gold. The stones on the breast of the High Priest, as though in his heart, are called “memorial” (Exod. 28.12, 29). Thus, the stones would be on the high priest’s chest; he would not forget any of them. If the two onyx stones refer to the responsibility and commitment to their needs, the breastplate refers to how he carries them in his very heart According to what the apostle Paul said of ‘Onesimus’ “That is my own heart” (Philem. V. 12). It is called ‘memorial’ because whenever the priest puts them on, he would remember his commitment to pray for his congregation. If the Lord Christ is the High Priest and the permanent intercessor on behalf of His people (Heb. 7.25), before the Father, through His blood, the priest, hidden in the Lord Christ, is called ‘Presbyter’, (intercessor), whose main work is to pray all the time for his spiritual brothers and children. In this concern, St. John Chrysostom says that the priest, as a representative of God, is committed to care for all people, as he is considered as a father of the whole world3. St. Eronemus says that the Savior wept over Jerusalem because its inhabitants did not repent (Luke 19.41). So did Jeremiah who lamented his unrepentant people saying, “Oh, that my head were water, and my eyes a fountain of tears, that I may weep day and night, for the slain of the daughter of my people” (Jer. 9.1). Explaining the cause of his grief, he says, “Weep not for the dead nor bemoan him; but weep bitterly for him who goes away, for he shall return no more” (Jer. 22.10). Therefore, we should weep for the sake of those who, because of their sins and trespasses, have isolated themselves from the Church. In this concern, the same prophet calls the ministers of the Church, “Walls and towers”, saying to each of them, “O wall of the daughter of Zion, ... Let tears run down like a river” (Lam. 1 Ibid. 2 Fr. Tadros Y. Malaty. St. John Chrysostom. Chap.5. 3 The Pastoral Love. 207 2.18), because by his tears, he would soften the hearts of sinners, to join him in weeping1. In the New Testament, the High Priest puts on a breastplate, with the images of the twelve apostles woven on it in two vertical rows; so as to follow their example and to remember continuously his people with tears carrying them in his heart. 5- The Urim and the thumim The literal meaning of these two words is (enlightenment and perfection). Some believe that they are two tiny objects, probably precious stones, placed on the breastplate over the heart (Exod. 28.30), so the High Priest may know the will of God in the important priestly and national issues. The two words, according to some, refer to the fact that enlightenment and perfection come from God, through the twelve stones that adorn the breastplate. Where the stones are mentioned, the Urim and the thumim are not, and vice versa (Exod. 29.10; Lev. 8.8). The Jewish scholars say that God spoke to the people by the Urim and the thumim in the tabernacle; but once the temple was built, He spoke to them by the prophets. Anyhow, the Urim and the thumim confirm in the priest’s life, that in his ministry he should not depend upon human work and counsel, but he should resort first to the altar to pour his soul before God seeking His Divine light to shine in his heart and to consume his weaknesses. The many complex and serious commitments of the priest are counseling people in their most precious concerns, the salvation of their souls and dealing with different kinds of people under different circumstances. Therefore, he is in need of being permanently in contact with God, his Guide, so that no soul would perish because of his ignorance or inability to perform. St. John Chrysostom speaks about the responsibility of the priest for every failure of the ministry, and for the loss of every soul, as a result of his lack of wisdom. Saul, having acted with no wisdom, could not claim that the prophet Samuel anointed him against his will. Ali the priest could not excuse the sins of his sons, that he inherited the priesthood against his own will. Moreover, the blessed Moses himself, despite all his efforts to avert the work of leadership, when he erred at the water of Meribah, those efforts could not intercede for him. And Judas could not be saved, despite the fact that it was the Lord who chose him for the apostleship in the first place. Therefore, it is fit for the priest to be wise and to seek divine counsel all the time, so as not to fall under judgment2. 6- The robe This is made all of blue (Exod. 28.31), to be worn directly under the ephod; as though to refer to the inner nature of the priest - the heavenly thought - carrying heaven, not just as a material for preaching or talk, but to fill up his heart and to occupy all his thoughts. St. John Chrysostom says that whoever takes upon himself this leading role should have more splendor than any shining star; his life should be spotless to be looked up to and to be taken as a model3. The robe probably reached to a little below the knees, sleeveless and open only from above; it was probably woven in one piece without sewing (Exod. 28.32). Upon the hem of the robe all around, there were pomegranates of blue and purple and scarlet yarns, and bells of gold between them (Exod. 28.33-34). The Pomegranates refer to the necessity of the presence of fruits in the priest, to be fruitful in his deep 1 Ibid. 2 Ibid. 3 Ibid. 208 words of preaching, in his silence, discussions, instructions and in his dealings with everybody. The bells refer to the proclamation of the voice of Bible preaching wherever he goes, warning everyone to repent for the sake of the Kingdom of heaven. St. Justin believes that the number of bells was twelve, as a reference to the twelve apostles, who depended on the power of the Lord Christ, the Eternal Priest. Their voice reached the four corners of the earth for the glory of God and the spreading of His Word. The scholar Origen believes that these bells must ring continually, meaning that the priest should not stop speaking about the last days and the end of the world1. 7- The turban and its golden plate The turban replaces the crown worn by the Bishop; this was not originally known in the Coptic Church; it was adopted from the Byzantine Church. On the front of the turban, a plate of pure gold is placed, and engraved on it are the words: “HOLINESS OF THE LORD”. This golden plate is nothing but the proclamation of the Lord Christ, the Firstborn accepted by the Father on our behalf. The Lord has made His life holy to the Father in our name, for us also to be holy in Him, saying that, for their sake, He makes Himself holy, so that they may also be holy in the truth. The priest enters into the altar, the divine throne, not out of his own righteousness, or because of his own strife, but hidden in Christ the Lord, who is the object of the Father’s pleasure. That is why St. John Chrysostom says that when you see the priest offering the sacrifice, contemplate the hand of the Lord Christ secretly stretched2. St. Ambrose also says that we should believe then that the Lord Christ is present during the prayers of the priest. If He has said, “Where two or three are gathered together in My name, I am there in their midst” (Matt. 18.20); how much more He would grant us His presence, when all the congregation are assembled, and the sacraments are consummated!3 8- A tunic woven of fine linen threads It is made of white linen, worn underneath the blue robe, to appear only on the arms, and beyond the robe down to the feet. If the blue robe refers to the inner heavenly heart, the woven linen tunic refers to the pure angelic life that works inside yet appears on the arms, which would be reflected on the outer behavior. It extends down to the feet, as though purity also covers all the steps of the feet; wherever he goes, he walks with purity. 9- The girdle, hat, and trousers To offer the sacrifice, the priest should put on a girdle, a belt of cloth to gird his waist during service, as a reference to the necessity, for the shepherd, of being alert (Eph. 6.14; 1 Pet. 1.13). We have previously dealt with “girding” during eating the Passover lamb. Girdling is meant for the servants who minister to their masters. Thus it is as though the priest, in his ministry, feels that he is a servant to his master’s children, and not their overseer who has authority over them. Girdling is also associated with military service. The priest, as a good soldier, spiritually strives in the army of salvation. It is also associated with preparation for departure, to let the priest feel that he is only sojourning on earth, seeking, not the earthly but the heavenly. 1 In Exod. Hom. 9:4. 2 The Pastoral Love. 3 Ibid. 209 In the Book of Revelation, we saw how the golden band girding the chest of the Lord Christ (Rev. 1.13) refers to the people feeding on His breasts, namely on the New and the Old Testaments. Likewise, the priest carries his people on his chest, and offers them his whole life in Christ. As for the trousers of the priests, God Himself proclaimed that they are meant to cover their nakedness. That is why St. Ambrose says, “Some of us are said still to observe this, but most explain it spiritually, and suppose it was said with a view to guarding modesty and preserving chastity.”1 The priest should be decent, not only in his attire, but also in his behavior and even his words (1 Tim. 3). These are two quotations from the fathers on this matter: * The voice of the priest should not be low or floppy, namely, feminine-like, as is the custom of many. (St. Ambrose) 2. * A single hour of laxity led Noah to get naked after 60 years of decency. (St. Eronimos) 3. 1 St. Ambrose. Duties of the Clergy. 1:18. 2 The Pastoral Love. 3 Ibid.
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