The ephod, therefore, which the high priest wore on his shoulders, should be taken as that evangelical burden of which the Lord said: “For my yoke is easy, and my burden is light” (Matt. XI). Explaining this more clearly elsewhere, he said: “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Mark VIII). Meanwhile, the same ephod is made of gold, blue, purple, scarlet twice-dyed, and fine twisted linen. Clearly, in the vestment of the priest, the understanding of wisdom should principally shine forth before all else. To this understanding, blue is added, which shimmers with a sky-like color; so that through everything he penetrates by understanding, he does not seek lowly favor but rises to the love of heavenly things; lest, when he feeds incautiously on his own praises, he should be deprived even of the understanding of truth itself.
Gold and blue are also combined with purple, so that the priestly heart, along with the highest things it preaches, hopes also to keep in itself the suggestions of vices, thwarting them as if by royal power; so that it may always aspire to the nobility of inner rebirth and sustain the habit of heavenly kingship in its morals.
Although, as often said above, in the purple color, the shedding of blood for Christ or the endurance of various pressures can be understood. For this indeed is the cross, which following the Lord we are commanded to bear daily. Hence rightly such a feature shines upon the shoulder of the priest among others, to teach him always to be prepared to suffer adversities.
To gold, blue, and purple is added twice-dyed scarlet, so that all the virtues may be adorned with charity before the eyes of the inner judge; that all which glitters before men, may be ignited by the flame of inner love in the sight of the hidden judge. This charity, by which he loves both God and neighbor, shines as if colored with a double dye. But when the mind is directed to the precepts of charity, it undoubtedly remains to be mortified by abstinence. Hence twisted fine linen is also added to twice-dyed scarlet. For fine linen, of a shining appearance, arises from the earth. And what is signified by fine linen, if not the gleaming decorum of bodily chastity? For this beauty of the ephod is connected to the earth, because chastity is brought to the perfect brilliance of purity when the body is wearied by abstinence.
Concerning the scarlet that flashes like fire, this can also be said not inappropriately; because it is perhaps commanded to be twice-dyed, because fire usually has a twofold power: to burn and to shine. It is fitting for the prelate to imitate its nature in the word of saving doctrine, to both illuminate with the knowledge of science to those desiring it and to burn away the rust of sins in the contemptuous by reproving them. When he exposes the sweet mysteries of Scripture, or the miracles, or the parables of the Lord in the Gospels to his listeners, he seems to showcase the brilliance of light in his vestment. But when he strikes the proud with the memory of eternal punishment, he shows, as it were, the terror of consuming flame to those watching. For no one speaking to the people should focus solely on reproving the crimes of the wicked, or solely on revealing the secrets of Scripture, lest he be listened to with less willingness by discussing only the correction of sins, or benefit them less by revealing only the hidden mysteries whom he should correct. But when he tempers his speech with both, by uncovering the sweetness of heavenly secrets to his listeners and urging the correction of morals through which they can become partakers of these, the high priest, as it were, shows in his vestment the brilliance of twice-dyed scarlet.
He will have two joined edges on each side of the summits, etc. About this, it is said in the following: He made the ephod of gold, blue, and purple. And a little later: And two edges joined to each other on each side of the summits. From this, it seems likely that with the garment folded, the edges of each part were joined on each side from top to bottom; so that half of the garment would appear outward to the eyes of those looking, while the other half would be hidden inside; but the edges of both joined, would descend to the extreme corners below. In which what else should we understand typically, if not that when we show good works outwardly to our neighbors, we should keep the same intact inwardly before the Lord? Lest ever the perfection of pious action should follow lesser purity of thought, or that which appears to be the perfection of an imperfect work, the intent of the mind should leave part solitary. But just as the two edges of the ephod are joined to each other, while we show all good outwardly, we act inwardly with a pure and simple intention of pleasing God. And this is on both sides of the ephod so that we may always serve our Creator with consistent action and thought in both adversity and prosperity. For the shorter edge leaves the longer one, and with discordant measurement, they cannot come together as one, if we are seen doing good externally for eternal reward, but are inwardly entangled with the intention of pleasing men, seeking human favor more than the rewards of invisible life.
And the very texture and all the variety of the work will be of gold, etc. Not in one part of the ephod was there gold, in another part blue, in another various other colors, but all colors were certainly interwoven with the gold itself throughout; because indeed in the priestly action some great virtues should never at any time be lacking, but always luminous with the gold of wisdom, always lifted up to the heights with the blue of hope, always courageous against the battles of vices with the purple of the heavenly kingdom, always inflamed with the double-dyed scarlet of dual love, always shining with the twisted fine linen of chastised flesh the priest or teacher of the faithful should be.
You will take two onyx stones and engrave them, etc. For three reasons Aaron always carried the names of the patriarchs on his shoulders during sacrifices, just as he also bore them on his breast; namely, that he might remember to imitate the faith and life of the patriarchs, that he might be mindful of the twelve tribes which were born from them in his prayers and sacrifices; that the same people, seeing the names of their fathers written on the garment of their priest, might be careful not to turn away from their merits and incline towards the contagion of errors. For this is what is meant by the command: And you shall put on both sides of the ephod a memorial for the children of Israel. Now also the high priest bears the names of the patriarchs on the ephod when any teacher or bishop of the church considers the deeds of preceding fathers in all that he does, striving to direct his life in imitation of them and to bear the burden of evangelical perfection. These names of the fathers were fittingly ordered to be engraved on precious stones; for precious stones are indeed the works of spiritual virtues. And the priest bears precious stones on his shoulders, and the names of the fathers inscribed on them, when he himself becomes admirable to all for the brilliance of his good works, and teaches that this brilliance was not newly invented by him, but passed down by the ancient authority of the fathers. And he bears these on his shoulders for a dual reason: that he may humbly walk, submissive to the commandments of the Lord, and that he may always set before his hearers the celestial, whether by his own examples or those of the fathers, to follow. It is fitting that these stones were commanded to be set in gold and surrounded; for gold represents understanding, as previously mentioned, or certainly charity, since charity surpasses all other virtues as gold does other metals. The stones are set in gold and surrounded when the operation of virtues is inspected all around by pure understanding so that nothing vicious can lie hidden or remain foul within them; when these virtues are so bound by the bond of charity that they can never fall from their position through any change in circumstances, nor can they ever be removed from the habit of the priest through the torpor of a slackened mind. It is well said next:
And Aaron shall bear their names before the Lord, etc. For the priest, on behalf of remembrance, bears the names of the fathers on both shoulders, when, diligently considering at all times the life of the preceding saints, he is always adorned with the virtue both in adversities and prosperities, so that according to the voice of Paul: Walking by the weapons of righteousness on the right and on the left, striving only for what is ahead, he is not diverted in any way to the lower side of love (II Cor. VI).
And you shall make hooks of gold, etc. The hooks he mentions were skillfully affixed in the upper corners of the shoulder-plate. However, the little chains he adds were not on the very shoulder-plate but rather seemed to have been attached to the breastpiece, that is, in its upper corners through golden rings, so that when the high priest would wear it, the little chains that hung from the breastpiece could be attached to the hooks of the shoulder-plate, so that both would be securely connected to each other in their position. It is more clearly written about this later: They also made in the breastpiece chains closely linked together of pure gold, and two hooks and as many gold rings. Furthermore, they put the rings on both sides of the breastpiece, from which hung the two golden chains, which they inserted into the hooks that stood out in the corners of the shoulder-plate. The figure of them will be better discussed in the explanation of the breastpiece.
CHAPTER V. On the Rational. “You shall make a breastpiece for making decisions, the work of a skilled craftsman, etc.” “The work of a skilled craftsman,” means the work of many kinds. Just as perfection of works was in the ephod, so in the breastplate of judgment that covered the priest’s chest, expressing the purity of his heart and mind. And appropriately, after the ephod follows the breastplate of judgment; so that, when someone appears innocent in hands before men, he strives even more to stand pure in heart before the sight of the supreme judge, striving diligently so that whatever he does or judges externally towards others, all should shine approved by the rule of internal reason and pleasing to his Creator. Also, the priest is commanded to carry the breastplate of judgment on his chest, because the ruler must always discern good and evil with a subtle examination, and thoughtfully consider what fits with whom, when, and how. The breastplate was made double so it could more easily bear the weight of the stones. But this doubling of the garment on the typical priest’s chest advises us that the reasoning of our examination must be approved by the invisible inner judge, and never deservedly despise human opinion externally. Or certainly, we bear the double breastplate of judgment on our chest, when both the matters of the faith of truth and the invisible life that we speak or think about stand firm in reason; and also, those things we do visibly or plan to do are equally proven to be balanced by the judgment of just discretion. But having the measure of a handspan in a square indicates the indefatigable and perpetual effort of a pious intention. For he who measures something with a hand certainly shows the greatest effort with his fingers spread out, so that he can fully hold the measure he seeks without a doubt of scruple. Hence, deservedly, just as an operation is expressed by the hand, so by the handspan itself is expressed the inflexible striving of good operation, while each one strives to extend his right hand in all the signs of virtues he can achieve. And it is well that the same breastplate is commanded to have the measure of a handspan both in length and in width; because whether the mind’s desire raises in the length of eternal life, or inclines its affection in the width of charity towards the care of the neighbor, it is necessary that the priestly heart should remain neither sluggish nor lazy in any aspect, but always extended with burning zeal to comprehend the prize of the high calling of God in Christ Jesus.
And you shall set in it four rows of stones, etc. This positioning of different gems on the breastplate symbolizes the multiple operations of various virtues, which, arranged in a harmonious series, must always appear in the heart of the priest. Furthermore, each stone is inscribed with the names of the fathers, while the rector, inspecting the life of the saints, diligently examines which works of virtues they flourished in most; and he strives to collect all these by meditating within the hidden parts of his own heart and to express them through his actions. For it is not without a certain reasoning of the sacrament that both garments are adorned with precious stones and inscribed with the names of the fathers; such that the names are inscribed on the ephod on two stones of the same kind, whereas on the breastplate they are inscribed with twelve names of different kinds. But the fact that the fathers are engraved on precious stones of one and the same kind clearly signifies that the one faith in God, the same love, and the common hope of heavenly life fill the hearts of all the fathers. However, the fact that the same names are inscribed on stones of different kinds figuratively declares that there is a multiple variety and grace of good works, by which the aforementioned faith, hope, and love of the saints are confirmed and shine forth. That there are four rows on the breastplate, each having three stones, what do they typically indicate to us, except that in the virtues distinguished in four, we should hold firmly the principal faith in the Holy Trinity without deceit? For the priest has four rows of gems on his breast when everything he contemplates is circumspect with prudence, firm with fortitude, exceptional with justice, and secret from all evils with temperance. But the same rows have three gems when the same prudence, fortitude, justice, and temperance are consecrated by faith in the Holy Trinity. For since our life in the present consists of faith and upright action, the priest aptly carries four rows of gems on his breast, so that he may be paramount in action. But to be chaste with sincerity of faith along with actions, he has three gems in each row, so that to all who look upon him, he shows both the confession of true faith and examples of good action, so that they too, by imitating the right faith and action, may deserve to become members of the high priest. Surely, in the varied decor of stones, we can take the manifold brightness of the priestly act and thoughts, as well as the spiritual gifts of virtues and the miracles of healings. Concerning which the Lord himself says to the apostles: Heal the sick, raise the dead, cleanse the lepers, cast out demons (Matt. X). And again: These signs will follow those who believe: in my name they will cast out demons, they will speak in new tongues, they will take up serpents; and if they drink any deadly thing, it will not harm them (Mark XVI). Indeed, whether this or that, or both are designated, rightly the number twelve is prescribed for the breastplate, so that we may know that the actions and miracles of those who follow the unity of apostolic faith, doctrine, and charity are accepted by God. Otherwise, if anyone speaks in tongues, if anyone distributes all his goods to the poor, if anyone gives his body to be burned, if he does not have the unity of catholic charity, it profits him nothing (I Cor. XIII). Rightly also, the two onyx stones on the ephod were sculpted with the same number of twelve fathers, to signify that the doctrine and faith of the apostles will be beneficial to both peoples, that is, of the Jews and of the Gentiles. Accordingly, the Lord openly promised through the prophet to the same intellectual Jerusalem, that is, to His Church, saying: You will break forth to the right hand, and to the left; and your seed will inherit the nations (Isa. LIV). Moreover, the onyx is said to be of a reddish color, having little fiery spots surrounded by white zones; who would not see that this designates either the ardor of charity or the light of knowledge accompanied by the belt of chastity? The priest carries the names of the fathers inscribed on stones of this kind when, following the example of previous righteous ones, he devotes constant effort to charity, chastity, humility, doctrine, and other works of virtues. And this on both shoulders, so that whether someone is from the Jews or from the Gentiles, he may always behold the brightness in the teacher of truth and piety by which he himself may progress to better things.
You will make chains on the breastpiece, etc. The order of the work, as it seems to us, was as follows. There were two hooks placed above on the two corners of the ephod, and two corresponding rings on the two upper rings of the breastpiece. From these hung two golden chains, which, at the time of dressing, were inserted into the hooks that stuck out from the corners of the ephod, as is more clearly written in the following, so that the ephod and the breastpiece were mutually connected. The description of their upper connection thus far has been described. Now follows concerning the lower one, which was below the armpits. The scripture continues:
You will also make two golden rings, etc. This means: And on the borders, which are opposite the ephod; does not mean on the borders of the ephod, but on those borders which are opposite the ephod, that is, on the borders of the breastpiece, which indeed are borders opposite to the ephod. For those rings that were on the outermost and lowest corners of the breastpiece had corresponding rings on each side of the ephod, to which they were joined by binding ribbons. About which it is subsequently added:
Likewise, two other golden rings, etc. Opposite the face of the lower joining; because he had previously spoken of the upper joining, which was above the shoulders. Between these joinings indeed, the difference was that the upper was made with small chains, but the lower was made with binding ribbons. Hence it is aptly added:
And the breastplate shall be fastened by its rings to the rings, etc. However, it is not to be thought that both garments were terminated at the same time. For the rationale, which had the measure of a palm in height as well as in width, was not sufficient to cover much more than just the chest. The ephod, however, extended down to the girdle, as is very clearly shown in the latter parts, where it is written: These were joined together both before and behind, so that the ephod and the breastplate were mutually connected, tightly bound to the belt, and more strongly joined by rings, which were smeared with a blue ribbon, lest they become loose and fall apart from each other. These things have been said about the literal connection of the ephod and the breastplate. But because, as it has often been said, the ephod pertains to the consummation of good works, and the breastplate pertains to the signification of pure thoughts, the connection which associates them with each other rightly signifies that industriousness of mind by which the intellect and faith of learned believers are joined with their actions. For the skillful joining remains, so that the breastplate and the ephod cannot be separated from each other, because the ruler precedes with such erudition and zeal of work that he leaves nothing imperfect of the things he knows must be done; he deprives nothing of the things seen to be right from the virtue of rectitude through carelessness of heart. For the garments of the priest fall down and move from each other if either the honor of good work is stained by deficient heart’s keeping, or the integrity of pure thought is not followed by the perfection of action. But lest these can be dissolved from each other, the priest must have two chains made of pure gold on the breastplate, that is, the continuation of chaste and unfeigned love firmly fixed to his heart; which never allows his hands and tongue to dissent from the purity of right thinking. And rightly two, so that he may proceed rightly adorned in both those things which pertain to the worship of divine service, and in those that pertain to the aid of fraternal necessity. And indeed the work of charity is openly expressed through golden chains; for just as a chain is woven together from many strands of gold, so charity is perfected through manifold operations of virtues.
Which indeed the Apostle explains: Charity is patient, is kind: charity does not envy, does not act wrongly, is not puffed up, is not ambitious, does not seek its own, is not easily angered, does not think evil, does not rejoice in iniquity; but rejoices with the truth, bears all things, believes all things, hopes all things, endures all things (I Cor. XIII). Let her also have golden rings, from which the same chains hang; that is, the constant memory of perpetual and never-ending glory in the heavenly homeland, from which only by memory it is customary to be made, so that the eternal bonds of glory can remain with us. She had two hooks protruding in the corners of the ephod, to which chains are fastened, that is, in the very beginning of every good action, she should have a firm intention pleasing to God, which is suitable in all respects for receiving and bearing within itself the love of God and neighbor; so that whether any favorable or adversarial things occur, she never loosens the most beneficial bonds of pious devotion. This means that the priest has hooks on both shoulders, to hold the chains of the breastplate; and whether in prosperity or in the challenging events of things, he bears a firm desire to please God, and with this intention of zeal is strengthened in the love of Him and neighbor simultaneously. The hooks of the ephod, therefore, are fitted to the golden chains, which are offered from the top of the breastplate; whenever what the mind rationally tastes from the internal light of charity, shortly, the eagerness of good work embraces it willingly, lest sooner the most beautiful habit of the breastplate from the priest’s breast falls off, if the unyielding hook of good work does not take hold to retain it. Let also the chains themselves be substituted as an aid by hyacinth-colored lives, by which each habit of the priest is mutually joined; that is, the very strong bindings of heavenly desire, which inserted into golden rings, bind the ephod with the breastplate, when by the received light of the eternal homeland, we breathe towards that ineffable glory; certainly, so that we may deserve to enter it, with ever harmonious faith and life, by work and profession, we strive to serve the Lord in the tabernacle of the present Church. But as the ephod was bound tightly with a belt, as is more clearly indicated in the following, where the high priest was clothed; and he says that he laid the ephod, which he secured tightly with a belt fitting it to the breastplate; who cannot see that the most faithful guardian of good works is the virtue of continence? concerning which the Lord in the Gospel says: Let your loins be girded about, and your lamps burning (Luke XII). Loins evidently girded by continence; lamps burning by the operation of virtues.
And Aaron shall bear the names of the children of Israel in the breastplate of judgment, etc. It is always indeed necessary for the priest to carry the memory of the fathers in his heart; but especially then, when about to minister before the Lord at the altar, in order that as the ministry is more sacred, with that much more diligent effort, purifying himself wholly, adorning his mind and body with all industry, he looks to the examples of the saints; and being a diligent imitator of them, he strives to present himself fit in the sight of the divine. Likewise, Aaron carries the names of the children of Israel on his chest as a perpetual memorial before the Lord, when any faithful prelate never ceases to have care for those he is set over; but always fortifies their life by exhorting, reproving, and consoling, striving to commend those being strengthened and guarded to the Lord frequently in prayers.
And you shall put in the breastplate of judgment the doctrine and the truth, etc. Therefore, the doctrine and the truth were imposed in the breastplate of judgment either inscribed in letters, or by the mere sacrament of the name, so that the priest, clothed with the same garment, would remember that he was consecrated by the received priesthood for the studies of doctrine and truth to be sought, not for managing and examining secular affairs; so that what shone outwardly as a type in the garment might truthfully gleam expressed inwardly in the heart. Likewise, the doctrine and truth were placed in the breastplate, to clearly symbolize that the garment not only clothed the legal priest, but also foreshadowed the Gospel, or indeed the Lord himself, of whom it is written: For the law was given through Moses, but grace and truth came through Jesus Christ (John 1). Or certainly his apostles, indeed all proclaimers of the same grace and truth.
And he bore the judgment of the children of Israel on his heart, etc. The priest bears the judgment of the children of Israel on his heart in the sight of the Lord, when he discusses the causes of his subjects solely with the intention of the internal judge, so that he does not mix any humanity in what he dispenses in the divine position.
CHAPTER VI. The Tunic of the Ephod. Make the entire tunic of the ephod of blue. The tunic is called that of the ephod, since a not insignificant part of it was covered by the ephod, distinguishing it from the interior tunic, which was linen. Of which the same is mentioned previously, saying: "These are the garments which they shall make; a breastpiece, an ephod, a robe, a checkered tunic." The inner tunic was of linen, or byssus, known to be the noblest type of linen. The outer tunic was entirely of blue, admitting no color at all of any other kind. By its uniform appearance, the priestly life, as it should be, is clearly taught: that is, continuously fixed on heavenly desires alone, and having conduct according to the Apostle in the heavens, and from there eagerly awaiting the coming of its Savior (Philippians 3). This tunic, as well as the byssus, reached down to the feet; whence both were called by the Greeks "poderes," to show that nothing base or sordid should remain in the priestly life, but that everything he does, as if with an ethereal color most beautiful, should cover all his members from head to toe with the grace of virtues. Again, the priest is clothed in a full-length blue tunic, to be reminded not only to begin celestial work, but also to persevere in it to the end for all who wish to be saved. For to be clothed with a blue tunic down to the feet is to persist in good works until the end of his life, as the Lord commands and promises: "Be faithful until death, and I will give you the crown of life" (Revelation 2). And thus, because we shall reach the perfection of good action only by an unfatigued purpose, if we begin it with a fixed intention of heavenly reward, it rightly follows concerning the same tunic:
In whose middle above there shall be an opening, etc. Indeed, the opening of the blue tunic has a very strong edge, and woven from itself, so that it is not easily torn, since the beginning of our good action is supported by the strong root of divine fear, and is proven to be fortified against all the snares of the ancient enemy. Such an edge clothes and adorns the priest’s neck all around, when it provides the ruler with great confidence in speaking to his subjects and preaching heavenly things, because he has not only lived rightly in the course of his life but has also begun the very beginning from uprightness, after the example of the blessed prophets Samuel, Jeremiah, and John, who filled with the grace of the Holy Spirit from infancy were set apart into the order of teachers. For the voice is in the neck, and therefore the proper use of speaking is expressed through the neck. Moreover, it is fitting because it was commanded that the edge of the opening be made woven all around, that it was immediately added: As it is usually done on the edges of garments. For just as works are to garments, so the very completion of works can not inconveniently be figured by the edges of garments. Or rather the edges of garments are our last concerns, by which each of the faithful, when they are compelled to finish this life, anxiously strive to cleanse themselves from all stain of evil more intently than usual, with fear and trembling, lest they, brought before the strict judge, are expelled for the filthy habit of vices, and thrust into eternal darkness, but rather appear clothed, as the elect of God holy and beloved with compassion, kindness, humility, modesty, patience: above all these things, charity, which is the bond of perfection. And therefore truly the wedding garment, which in his banquet, that is, in the holy Church, our King and Judge delights to find. Therefore, the priest’s blue tunic has a woven edge in the opening, as is usually done on the edges of garments; when each deserving teacher begins the work of virtues with such great perfection, as scarcely anyone else, laboring for a long time, ever reaches: with such fear of service at every hour, walking with the Lord his God, as the prophet’s word says (Mic. VI), as scarcely anyone on the point of death, about to enter into the last judgment of his Lord, is able to have. But because the entire perfection of the priest consists in works and the doctrine of truth, as blessed Luke says in his gospel, describing it, he made a discourse on those things which Jesus began to do and to teach (Acts I); it is rightly added:
Down to the feet of this same tunic all around, etc. Indeed, at the feet of the tunic are made, as it were, pomegranates and bells in a circle, when the priest reaches such a height of a God-devoted life that nothing in him can be seen but splendor and grace, and, so to speak, the varied flower of good works: nothing but the most pleasant sound of these is heard when he opens his mouth. For as many grains are covered inside the pomegranate by one peel outside, the manifold operation of virtues covered on all sides by the one shield of charity is rightly designated by the pomegranates. Moreover, the same image of pomegranates is made from blue, and purple, and twice-dyed scarlet, and, as found later, even from twisted byssus; which four colors often suggest the diversity of virtue. Among them, bells are mingled in the middle, when the works of the priest are never separate from the sound of the word he speaks; nor does the sound of the tongue disagree in the face of adversities from the correctness of the work. Hence it is beautifully added:
So that there is a golden bell, etc. Golden bells are indeed inserted into the blue tunic of the high priest, and are surrounded on every side, when all his speech resonates with the clarity of the heavenly light, and the same sound, as if firmly fixed in the blue tunic, is commended to the minds of the listeners by the sublimity of his works. And double pomegranates are placed around each bell, and double bells around each pomegranate, when all that he speaks is confirmed by good deeds and more deeply fixed in the hearts of listeners, and all that he does is shown by the discernible sound of his speech to be rational. It well follows:
And Aaron will be clothed in it for the office of ministry, so that the sound may be heard, etc. For when a priest enters or exits, he will die if no sound is heard from it; because he incurs the wrath of the hidden judge against him if he proceeds without the sound of proclamation. But if we wish to heed the words of Josephus, who says that there were seventy-two bells and pomegranates on the priest's tunic, this suits the figures of mysteries; so that as he was commanded to bear the apostolic number on his shoulder and chest, he would also have the number of the seventy-two disciples assigned around his feet. It is certain that just as the number of twelve apostles initiated the grade of episcopal dignity, so the seventy-two disciples, who were also sent by the Lord to preach the word, marked by their election the grade of lesser priesthood, now called the presbyterate. Hence, their number was figured at the lower part of the priestly garment, while the former was figured at the upper part. For it was fitting that those who were to be greater in rank in the body of the high priest, that is, in the Church of Christ, would have a higher place in the garment of the typical priest. But if anyone also wishes to interpret mystically the numbers of both orders, Aaron bore the twelve gems on his chest to signify the future time when the faith of the Holy Trinity would be preached to the human race in all parts of the square world; or certainly, as we taught above, he bore twelve gems, that is, three times four, to remind all teachers always to have and to commend to their disciples the works of justice encompassed principally by the four virtues, together with faith in the truth, which is in the Trinity. He also carried seventy-two golden bells, with as many pomegranates, to show mystically that the same faith and operation of justice would lead the whole world from the darkness of errors to the true light. For three days and nights have seventy-two hours. And because this visible sun traverses all parts of the world in seventy-two hours, both above and below, in three circuits; rightly is this number of bells and fruits of various colors put on the priest’s tunic, to figuratively teach that the Sun of righteousness, Christ, would illuminate the whole world, and provide it with the gift of true faith, which is in the recognition and confession of the Holy Trinity, and of good works, which are in the flourishing and splendor of various virtues. We can certainly also understand figuratively expressed in the number of twelve gems of the breastplate that the same Sun of righteousness would fill all our times and all parts of our world with His light; in the example of the worldly sun, which customarily traverses the zodiac circle over twelve months and encompasses the whole world. And this having four rows of three stones each in the breastplate suits the order of the turning year, which is distinguished into four seasons by three months each. The year in the Scriptures calls the whole time of our salvation, during which we contend for eternal retribution, as the Savior Himself testifies, who, according to the word of Isaiah, was sent to preach the acceptable year of the Lord and the day of retribution (Isa. 61), and the Psalmist sings of the same year, saying, "You crown the year with your bounty" (Ps. 64). Those to whom He has given in the present the kindness of right faith and works, He will give on the day of retribution the crown of everlasting blessing.