And it shall be upon Aaron's forehead
That is, the plate of gold, with the inscription on it, holiness to the Lord, and so was very visible and legible. The Targum of Jonathan adds, from temple to temple, that is, from the furthermost end of the one, to the furthermost end of the other, the same as from ear to ear, (See Gill on Exodus 28:36) the use of it follows:
that Aaron may bear the iniquity of the holy things, which the children
of Israel shall hallow in all their holy gifts;
this supposes that the sacrifices of the children of Israel, which they brought to the priests to offer for them, or the gifts they devoted to sacred use, might be attended with sin and blame, either in the matter of their offerings and gifts, or in the manner in which they brought them; and which through the high priest having this plate of gold, with the above inscription on it, were expiated; they were bore away from them, and were not placed to their account, but they were cleared and discharged of them: and so it is that there is sin in the best performances of the saints; there is not a just man that does good, but he sins in doing that good; the best righteousness of men is imperfect, and attended with sin; and this cannot be borne, or taken away by themselves; if God should mark such sins as these, they could not stand before him; now Christ, their High Priest, bears and takes away these, along with all others, which are laid upon him, and borne by him:
and it shall be always upon his forehead, that they may be accepted
before the Lord;
not that he had always this plate of gold on his forehead, only in time of service; but then it was continually for the acceptance of them, though it was not upon his forehead, as Jarchi observes; at Maimonides F8 says, there was great necessity that the high priest should be always in the sanctuary, as it is said, "it shall be always upon his forehead", and therefore must be always there, for he might not wear it outside of it. This with respect to the antitype may signify, that the persons and services of the people of God are accepted with him through the holiness and righteousness of Christ, who is always in the presence of the Lord, ever appears in heaven for them, and is the Lamb of God, to whose person, blood, righteousness, and sacrifice, they are directed to look for the removal of their sins of every sort.
F8 Moreh Nevochim, par. 3. c. 47.