Holy garments have provoked an extreme aversion and an extreme affection at different periods of the world's history. In Moses' time probably no one thought of raising any objection to them. Priestly dresses of many different kinds were worn in Egypt, and some costume other than that of ordinary life, was probably affected by the priest class of every nation. Without entering into any elaborate "philosophy of clothes," we may say that the rationale of the matter would seem to be that expressed with great moderation by Richard Hooker—"To solemn actions of royalty and justice their suitable ornaments are a beauty. Are they in religion only a stain?" (See Eccl. Pol. 5.29, § 1.) The garments ordered to be made for Aaron and his sons (Exodus 28:41), are said to have been for glory and for beauty.
1. "For glory." To exalt the priestly office in the eyes of the people—to make them look with greater reverence on the priests themselves and the priestly functions—to place the priests in a class by themselves, in a certain sense, above the rest of the nation.
2. "For beauty." As fit and comely in themselves—suitable to the functions which the priests exercised—in harmony with the richness and beauty of the sanctuary wherein they were to minister. God, himself, it would seem, is not indifferent to beauty. He has spread beauty over the earth, fie will have beauty in his earthly dwelling-place. He requires men to worship him "in the beauty of holiness" (Psalms 29:2; Psalms 96:9; 1 Chronicles 16:29). He ordains for his priests rich and splendid dresses "for glory and for beauty."