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Exegetical and Hermeneutical Commentary of Exodus 28:1

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And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, [even] Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

1. And thou, bring thou near, &c.] as Exo 27:20. hikrib (‘bring near’) has here the special, sacred sense of present, or, of a sacrifice, offer, as very often in P; cf. Exo 29:3-4; Exo 29:8; Exo 29:10; Exo 40:12; Exo 40:14; and DB. iii. 587 b .

and his sons with him ] the addition of ‘with him,’ as often in P: v. 41, Exo 29:21 (twice), Gen 6:18; Gen 7:7; Gen 7:13 &c. (see LOT. p. 132, No. 10). Aaron’s ‘sons,’ as already explained, represent in this and the next ch., the ordinary priests.

minister in the priest’s office ] in the Heb., one word, be (or act as priest. The Heb. for ‘priest’ is khen, a word of which the etym. sense is unknown: the supposition that it denotes ‘one who stands ’ (to serve God) is most precarious: there is no Semitic root khan, or even kn, meaning to ‘stand’: kn, in Arab., Eth., and Phoen. is the common word for ‘ to be ’; in Ass. it means to be firm; derivatives in Heb. also mean to be or to make firm, but this is not the same thing as to ‘stand.’ In Arabic the corresponding word, khin, means a seer an important man in a tribe, who was consulted before an undertaking, esp. a war, or to settle a dispute, or other difficulty, the organ of a deity, or, mostly, of a jinn (Wellh. Arab. Heid. 130 4, 167; 2 131 8, 143): the older Isr. khn also habitually gave answers, by the Urim and Thummim, on questions submitted to him, and divine decisions upon legal cases (see on Exo 18:15). The common name, and the kindred functions, justify the inference that the khn and the khin were originally identical: both will have been originally guardians of an oracle at a sanctuary: but their functions diverged: the khin sank to be a mere diviner; the khn acquired gradually more and more of the sacrificial functions which we commonly attach to the idea of a ‘priest.’

Nadab and Abihu ] see in J Exo 24:1; Exo 24:9; in P Exo 6:23, Lev 10:1-2.

Eleazar and Ithamar ] Eleazar is mentioned in Deu 10:6 as Aaron’s successor in the priesthood, and in Jos 24:33 (E) his death is recorded. See further on Exo 6:23.

Fuente: The Cambridge Bible for Schools and Colleges

1 5. Sacred vestments to be made for the priests.

Fuente: The Cambridge Bible for Schools and Colleges

(Compare Exo. 39:1-31.) Moses is now commanded to commit all that pertains to the offerings made to the Lord in the sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation. In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn Exo 13:2; Num 3:12-13. Moses, as the divinely-appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people Exo 24:5-6, Exo 24:8. On the completion of the tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the sanctuary Exo 40:23-29, Exo 40:31-32 until the consecration of the family of Aaron, on which occasion he appears to have exercised the priests office for the last time (Lev. 8:14-29; compare Exo. 29:10-26). The setting apart of the whole tribe of Levi for the entire cycle of religious services is mentioned Num 3:5-13; 8:5-26; 18:1-32.

Exo 28:1

Nadab and Abihu, the two older sons of Aaron, had accompanied their father and the seventy Elders when they went a part of the way with Moses up the mountain Exo 24:1, Exo 24:9. Soon after their consecration they were destroyed for offering strange fire before the Lord Lev 10:1-2. Eleazar and Ithamar are here mentioned for the first time, except in the genealogy, Exo 6:23. Eleazar succeeded his father in the High priesthood, and was himself succeeded by his son Phinehas Jdg 20:28. But Eli, the next high priest named in the history, was of the line of Ithamar. The representatives of both families held office at the same time in the days of David. See 1Ch 24:1-3; 2Sa 8:17.

Exo 28:3

The spirit of wisdom – See Exo 31:3 note. What may be especially noticed in this place is, that the spirit of wisdom given by the Lord is spoken of as conferring practical skill in the most general sense.

Garments to consecrate him – A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Heb 5:4, but that he is invested with it according to prescribed institution. The rite of anointing was essentially connected with investiture in the holy garments Exo 29:29-30; Exo 40:12-15. The history of all nations shows the importance of these forms.

Exo 28:5

With the exception of the gold, the materials were the same as those of the tabernacle-cloth, the veil of the tabernacle and the entrance-curtain of the tent Exo 26:1, Exo 26:31, Exo 26:36; Exo 25:4. The gold was made into thin flat wires which could either be woven with the woolen and linen threads, or worked with the needle. In regard to the mixture of linen and woollen threads in the High priests dress, see Lev 19:19.

Exo 28:6-12

The ephod – Exo 39:2-7. The Hebrew word has the same breadth of meaning as our word vestment. The garment was worn over the shoulders, and was the distinctive vestment of the High priest, to which the breast-plate of judgment was attached Exo 28:25-28.

Cunninq work – Skilled work, or work of a skilled man Exo 35:35.

Exo 28:7

Compare Exo 39:4. The ephod consisted of two principal pieces of cloth, one for the back and the other for the front, joined together by shoulder straps (see Exo 28:27 note). Below the arms, probably just above the hips, the two pieces were kept in place by a band attached to one of the pieces. On the respect in which the ephod of the High priest was held, see 1Sa 2:28; 1Sa 14:3; 1Sa 21:9; 1Sa 23:6-9; 1Sa 30:7. But an ephod made of linen appears to have been a recognized garment not only for the common priests 1Sa 22:18, but also for those who were even temporarily engaged in the service of the sanctuary 1Sa 2:18; 2Sa 6:14; 1Ch 15:27.

Exo 28:8

The curious girdle … – Rather: the band for fastening it, which is upon it, shall be of the same work, of one piece with it. This band being woven on to one of the pieces of the ephod, was passed round the body, and fastened by buttons, or strings, or some other suitable contrivance.

Exo 28:11

Like the engravings of a signet – Compare Exo 28:21, Exo 28:36. These words probably refer to a special way of shaping the letters, adapted for engraving on a hard substance. Seal engraving on precious stones was practiced in Egypt from very remote times.

Ouches of gold – Gold settings formed not of solid pieces of metal, but of woven wire, wreathed round the stones in what is called cloisonnee work, a sort of filigree, often found in Egyptian ornaments. These stones, as well as those on the breastplate, were perhaps in the form of ovals, or rather ellipses, like the cartouches, containing proper names, in hieroglyphic inscriptions. The word ouches is used by Shakespeare, Spenser, and some of their contemporaries in the general sense of jewels.

Exo 28:12

Upon the shoulders – i. e. upon the shoulder pieces of the ephod. See Exo 28:7.

Upon his two shoulders – Compare Isa 9:6; Isa 22:22. The high priest had to represent the Twelve tribes in the presence of Yahweh; and the burden of his office could not be so aptly symbolized anywhere as on his shoulders, the parts of the body fittest for carrying burdens.

Verse 13-30

Compare Exo 39:8-21.

Exo 28:14

Rather, two chains of pure gold shalt thou make of wreathen work, twisted like cords. They were more like cords of twisted gold wire than chains in the ordinary sense of the word. Such chains have been found in Egyptian tombs.

Exo 28:15

The breastplate of judgment – The meaning of the Hebrew word rendered breastplate, appears to be simply ornament. The term breastplate relates merely to its place in the dress.

Exo 28:16

Doubled – To give it stability, or to form what was used as a bag for the Urim and Thummim: the latter appears to be the more likely.

Exo 28:17

Settings – Ouches of cloisonnec work, like those mentioned in Exo 28:11.

A sardius – i. e. the red stone. The Sardian stone, or sard, was much used by the ancients for seals; and it is perhaps the stone of all others the best for engraving.

Topaz – Not the stone now called the topaz: it may have been the chrysolite, a stone of a greenish hue.

A carbuncle – More probably the beryl, which is a kind of emerald.

Exo 28:18

An emerald – Rather the garnet, which when cut with a convex face is termed the carbuncle.

A sapphire – Not the stone now called the sapphire; the lapis-lazuli is most probably meant.

A diamond – There is no trace of evidence that the ancients ever acquired the skill to engrave on the diamond, or even that they were acquainted with the stone. The diamond here may possibly be some variety of chalcedony, or (perhaps) rock crystal.

Exo 28:19

A ligure – Amber, which came from Liguria.

Exo 28:20

A beryl – Supposed to be a brilliant yellow stone, identified with what is now nown as the Spanish topaz.

A jasper – Probably the green jasper.

Exo 28:22

Chains … – See Exo 28:14.

Exo 28:23

On the two ends of the breastplate – The extremities spoken of here, and in the next verse, must have been the upper corners of the square. The chains attached to them Exo 28:25 suspended the breastplate from the ouches of the shoulder pieces Exo 28:9, Exo 28:11-12.

Exo 28:27

And two rings of gold shalt thou make and put them on the two shoulder pieces of the ephod, low down in the front of it, near the joining, above the band for fastening it. It would seem that the shoulder pieces were continued down the front of the ephod as far as the band (see Exo 28:8); the joining appears to have been the meeting of the extremities of the shoulder pieces with the band. These rings were attached to the shoulder pieces just above this joining.

Exo 28:28

The curious girdle of the ephod – The band for fastening it (see Exo 28:8 note).

Exo 28:29

See Exo 28:12; the same names engraved on the stones of the breastplate were worn over the heart, the seat of the affections, as well as of the intellect, to symbolize the relation of love and of personal interest which the Lord requires to exist between the priest and the people.

Exo 28:30

The Urim and the Thummim – The Light and the Truth, or perfection.

From the way in which they are spoken of here and in Lev 8:8, compared with Exo 28:15-21, it would appear that the Urim and the Thummim were some material things, previously existing and familiarly known, that they were separate from the breastplate itself, as well as from the gems that were set upon it, and were kept in the bag of the breastplate Exo 28:16.

By means of them the will of Yahweh, especially in what related to the wars in which His people were engaged, was made known. They were formally delivered by Moses to Aaron Lev 8:8, and subsequently passed on to Eleazar Num 20:28; Num 27:21. They were esteemed as the crowning glory of the tribe of Levi Deu 33:8. There is no instance on record of their being consulted after the time of David.

The opinion has prevailed to a great extent that the Urim and the Thummim were of Egyptian origin, and two small images of precious stone, and that the divine will was manifested through them by some physical effect addressed to the eye or the ear.

Others prefer the view that they were some means for casting lots. Appeals to lots were made under divine authority by the chosen people on the most solemn occasions Lev 16:8; Num 26:55; Jos 7:14-18; Jos 13:6; Jos 18:8; 1Sa 14:41-42; Act 1:26, and it must have been a truth commonly recognized by the people that though the lot was cast into the lap, the whole disposing thereof was of the Lord Pro 16:33.

Exo 28:31-35

The robe of the ephod – Exo 39:22-26. A frock or robe of the simplest form, woven without seam, wholly of blue. It was put on by being drawn over the head. It appears to have had no sleeves. It probably reached a little below the knees. It must have been visible above and below the ephod, the variegated texture of which it must have set off as a plain blue groundwork.

Exo 28:32

An habergeon – Corselets of linen, such as appear to be here referred to, were well known amongst the Egyptians.

Exo 28:35

His sound – Its sound, i. e. the sound of the robe, that the people, who stood without, when they heard the sound of the bells within the tabernacle, might have a sensible proof that the high priest was performing the sacred rite in their behalf, though he was out of their sight.

That he die not – The bells also bore witness that the high priest was, at the time of his ministration, duly attired in the dress of his office, and so was not incurring the sentence of death (see also Exo 28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment. Compare Exo 30:21; Lev 8:35; Lev 10:7.

Exo 28:36-43

Compare Exo 39:27-31.

Exo 28:36

Holiness to the Lord – This inscription testified in express words the holiness with which the high priest was invested in virtue of his sacred calling.

Exo 28:37

A blue lace – The plate was fastened upon a blue band or fillet, so tied round the mitre as to show the plate in front.

The mitre – A twisted band of linen Exo 28:39 coiled into a cap, to which the name mitre, in its original sense, closely answers, but which, in modern usage, would rather be called a turban.

Exo 28:38

Bear the iniquity of the holy things – The Hebrew expression to bear iniquity is applied either to one who suffers the penalty of sin (Exo 28:43; Lev 5:1, Lev 5:17; Lev 17:16; Lev 26:41, etc.), or to one who takes away the sin of others (Gen 50:17; Lev 10:17; Lev 16:22; Num 30:15; 1Sa 15:25, etc.). In several of these passages, the verb is rightly rendered to forgive. The iniquity which is spoken of in this place does not mean particular sins actually committed, but that condition of alienation from God in every earthly thing which makes reconciliation and consecration needful. Compare Num 18:1. It belonged to the high priest, as the chief atoning mediator between Yahweh and His people (see the note at Exo 28:36), to atone for the holy things that they might be accepted before the Lord (compare Lev 8:15, note; Lev 16:20, Lev 16:33, note): but the common priests also, in their proper functions, had to take their part in making atonement (Lev 4:20; Lev 5:10; Lev 10:17; Lev 22:16; Num 18:23, etc.).

Exo 28:39

The coat of fine linen – A long tunic, or cassock. Josephus says that it was worn next the skin, that it reached to the feet, and that it had closely fitting sleeves. The verb translated embroider appears rather to mean weave in diaper work. The tissue consisted of threads of one and the same color diapered in checkers, or in some small figure.

The girdle of needlework – The girdle of the work of the embroiderer Exo 26:1; Exo 35:35. The word translated girdle is different from that so rendered in Exo 28:8 (see the note), and is probably Egyptian. Josephus says that it was wound several times round the body, and that its ends ordinarily hung down to the feet, but were thrown over the shoulder when the priest was engaged in his work.

Exo 28:40

Bonnets – Caps of a simple construction which seem to have been cup-shaped.

Exo 28:41-43

The dress of white linen was the strictly sacerdotal dress common to the whole body of priests Eze 44:17-18. These were for glory and for beauty not less than the golden garments (as they were called by the Jews) which formed the high priests dress of state Exo 28:2. The linen suit which the high priest put on when he went into the most holy place on the day of atonement, appears to have been regarded with unique respect (Compare Exo 31:10; Lev 16:4, Lev 16:23), though it is nowhere stated that it was distinguished in its make or texture, except in having a girdle Exo 28:39 wholly of white linen, instead of a variegated one. The ancient Egyptian priests, like the Hebrew priests, wore nothing but white linen garments in the performance of their duties.

Exo 28:43

That they bear not iniquity and die – See Exo 28:35, note; Exo 28:38 note.

Fuente: Albert Barnes’ Notes on the Bible

Exo 28:1

The priests office.

Interpretation of the priesthood

The Hebrew priesthood was instituted because the people were not qualified to draw near to God in person. By virtue of their election, the people of Jehovah were entitled to dwell in His habitation, but their consciousness of sin made them afraid of Him: therefore, in condescension to their inability to understand the greatness of His love, He provided a class of persons who, as the representatives of His elect, might in their stead enter the Tabernacle. To draw near to God, and to be a priest, are equivalent expressions. Aaron drew near in behalf of those who were elected to have spiritual communion with God, but were not yet delivered from bondage to fear; and his admission within the habitation signified that they were entitled to a corresponding access in spirit, that they were called a kingdom of priests for the reason that they might thus draw near to God in spiritual fellowship. By his office he was qualified to do outwardly and symbolically what all might do in spirit and in truth. But, before Aaron could enter the holy habitation in behalf of the people, he must officiate at the altar of sacrifice, and expiate sin; for his constituents were sinful, and the representation of their approach to God as members of His household must be preceded by signs that their sin was taken away: otherwise it might be inferred that Jehovah was indifferent whether His people were holy or unholy. The Hebrew priesthood therefore symbolized in general, the expiation of sin, and the admission to filial intercourse with God effected thereby. (E. E. Atwater.)

The priests

I. Qualifications. Every applicant for the priesthood had to prove his descent from Aaron, and had to be free from bodily defect or blemish (see Lev 21:1-24). This restriction pointed to the dignity and holy character of the position occupied by a priest, and to the inward purity requisite for the proper discharge of his sacred duties.

II. Duties. The chief duty of the priests was to offer or present offerings and sacrifices to God. They had sometimes to kill the victims (Lev 16:1-34) and always to sprinkle and pour out their blood, and also to burn their carcases, or part of them, on the altar. They had the charge of the altar and the sanctuary; they had to see that the fire was ever burning on the altar; they made loaves of shewbread, trimmed and lighted the lamps of the golden candlestick, and evening and morning burned incense on the golden altar, and, in general, conducted the sacred services of the Tabernacle worship. Their duties were not, however, confined to the performance of the rites and ceremonies of that worship; for the law being committed to their custody, they, with the Levites, were intrusted with the religious instruction of the nation (Deu 33:10); and the people were exhorted to seek knowledge at the priests lips.

III. Maintenance. The priests were not permitted to follow any secular calling. Their time was entirely devoted to their sacred work; hence it was necessary and just that their maintenance should be provided for at the expense of those for whose spiritual and temporal welfare they ministered. The remuneration consisted principally of the redemption money paid for the first-born Israelites, the first-fruits of the field, the fruit of trees in the fourth year, parts of various of the offerings, and a tenth of the tithes which fell to the Levites. They were not able, of course, to reap all these dues till they reached the promised land. (W. Brown.)

The priesthood

Previous to this time, there was probably no separate order of priesthood in the Church of God; but every father was the priest of his family, as in killing the lamb of the passover and sprinkling the blood, or each worshipper had been at liberty to transact the business of sacrifice as he pleased. So far, in the history of Israel as redeemed from Egypt, Moses seems to have officiated occasionally as priest, as in the case of offering the sacrifice and sprinkling the blood of the covenant; or he selected young men as temporary priests. But the erection of a special place of worship, most notably carried with it the setting up an order of priesthood, with ritual of worship. The very name cohen, which we translate priest, is supposed to denote the idea of a familiar friend of God. The distinctive function of the office was to receive and present to God, as His nearest friend and associate, that which belonged to Him. The three great elements entering into the idea of their position and office were:

1. That they are chosen by Jehovah Himself to be His.

2. That they are officially holy in a pre-eminent sense.

3. That they have, by reason of their election and holiness, the privilege of drawing near to God, as holding a position intermediate between man and God, and therefore of mediators. (S. Robinson, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER XXVIII

Aaron and his sons are set apart for the priest’s office, 1.

Garments to be provided for them, 2, 3.

What these garments were, 4,

and of what made, 5.

The ephod, its shoulder-pieces, and girdle, 6-8.

The two onyx stones, on which the names of the twelve tribes

were to be engraven, 9-14.

The breastplate of judgment; its twelve precious stones,

engraving, rings, chains, and its use, 15-29.

The Urim and Thummim, 30.

The robe of the ephod, its border, bells, pomegranates, c.,

and their use, 31-35.

The plate of pure gold and its motto, 36,

to be placed on Aaron’s mitre, 37, 38.

The embroidered coat for Aaron, 39.

Coats, girdles, and bonnets, 40.

Aaron and his sons to be anointed for the priest’s office, 41.

Other articles of clothing and their use, 42, 43.

NOTES ON CHAP. XXVIII

Verse 1. Aaron – and his sons] The priesthood was to be restrained to this family because the public worship was to be confined to one place and previously to this the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed that, if Moses had not acted by the Divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites, and established the priesthood, the only dignity in the nation, in the family of his brother Aaron. “The priests, however, had no power of a secular nature, nor does it appear from history that they ever arrived at any till the time of the Asmoneans or Maccabees.” See Clarke on Ex 19:22.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Take thou unto thee cause them to come near unto thee, that thou mayst before them and before the people declare the will of God herein, and solemnly set them apart for his office.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. take thou unto thee Aaron thybrother, and his sons with himMoses had hitherto dischargedthe priestly functions (Ps 99:6),and he evinced the piety as well as humility of his character, inreadily complying with the command to invest his brother with thesacred office, though it involved the perpetual exclusion of his ownfamily. The appointment was a special act of God’s sovereignty, sothat there could be no ground for popular umbrage by the selection ofAaron’s family, with whom the office was inalienably established andcontinued in unbroken succession till the introduction of theChristian era.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And take thou unto thee Aaron thy brother, and his sons with him,…. Moses is bid to fetch or send for Aaron and his sons to him: or “cause” them to “draw near” n to him, and stand before him, that he might in the name of the Lord, and by his authority, distinguish and separate them

from among the children of Israel: and before them all invest them with the office of priesthood, as it follows:

that they may minister unto me in the priest’s office, before this time every master of a family was a priest, and might and did offer sacrifice, and all the Israelites were a kingdom of priests; and Moses, as Aben Ezra calls him, was “a priest of priests”; but now it being enough for him to be the political ruler of the people, and the prophet of the Lord, the priestly office is bestowed on Aaron and his sons; nor might any afterwards officiate in it but such as were of his family; and a great honour this was that was conferred on him, and to which he was called of God, as in Heb 5:4 and it is greatly in the favour of Moses, and which shows him to be an upright and undesigning man, that sought not to aggrandize himself and his family; that though he had so much honour and power himself, he sought not to entail any upon his posterity. It is hinted in the latter part of the preceding chapter, that Aaron and his sons should minister in the sanctuary, and look after the candlestick, and its lamps; and here the design of God concerning them is more fully opened, which was, that they should be his peculiar ministers and servants in his house, to do all the business appertaining to it:

even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons: who were all the sons that Aaron had that we read of; though Aben Ezra thinks it probable that he might have other sons, and therefore the names of those are particularly mentioned, who were to be taken into the priest’s office with him; the two first of these died very quickly after this, in a very awful manner, as the sacred story relates; and from the other two sprung all the priests that were in all successive generations.

n “appropinquare fac”, Pagninus, Montanus, Vatablus.

Fuente: John Gill’s Exposition of the Entire Bible

(cf. Ex 39:1-31). Appointment and Clothing of the Priests. – Exo 28:1, Exo 28:5. “ Let Aaron thy brother draw near to thee from among the children of Israel, and his sons with him, that he may be a priest to Me.” Moses is distinguished from the people as the mediator of the covenant. Hence he was to cause Aaron and his sons to come to him, i.e., to separate them from the people, and install them as priests, or perpetual mediators between Jehovah and His people. The primary meaning of cohen, the priest, has been retained in the Arabic, where it signifies administrator alieni negotii , viz., to act as a mediator for a person, or as his plenipotentiary, from which it came to be employed chiefly in connection with priestly acts. Among the heathen Arabs it is used “ maxime de hariolis vatibusque; ” by the Hebrews it was mostly applied to the priests of Jehovah; and there are only a few placed in which it is used in connection with the higher officers of state, who stood next to the king, and acted as it were as mediators between the king and the nation (thus 2Sa 8:18; 2Sa 20:26; 1Ki 4:5). For the duties of their office the priests were to receive “ holy garments for glory and for honour.” Before they could draw near to Jehovah the Holy One (Lev 11:45), it was necessary that their unholiness should be covered over with holy clothes, which were to be made by men endowed with wisdom, whom Jehovah had filled with the spirit of wisdom. “ Wise-hearted, ” i.e., gifted with understanding and judgment; the heart being regarded as the birth-place of the thoughts. In the Old Testament wisdom is constantly used for practical intelligence in the affairs of life; here, for example, it is equivalent to artistic skill surpassing man’s natural ability, which is therefore described as being filled with the divine spirit of wisdom. These clothes were to be used “ to sanctify him (Aaron and his sons), that he might be a priest to Jehovah.” Sanctification, as the indispensable condition of priestly service, was not merely the removal of the uncleanness which flowed from sin, but, as it were, the transformation of the natural into the glory of the image of God. In this sense the holy clothing served the priest for glory and ornament. The different portions of the priest’s state-dress mentioned in Exo 28:4 are described more fully afterwards. For making them, the skilled artists were to take the gold, the hyacinth, etc. The definite article is sued before gold and the following words, because the particular materials, which would be presented by the people, are here referred to.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Priests’ Attire.

B. C. 1491.

1 And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty. 3 And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office. 4 And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office. 5 And they shall take gold, and blue, and purple, and scarlet, and fine linen.

We have here,

I. The priests nominated: Aaron and his sons, v. 1. Hitherto every master of a family was priest to his own family, and offered, as he saw cause, upon altars of earth; but now that the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord (Ps. xcix. 6), had enough to do as their prophet to consult the oracle for them, and as their prince to judge among them; nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family, but was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. Aaron, who had humbly served as a prophet to his younger brother Moses, and did not decline the office (ch. vii. 1), is now advanced to be a priest, a high priest to God; for he will exalt those that abase themselves. Nor could any man have taken this honour to himself, but he that was called of God to it, Heb. v. 4. God had said of Israel in general that they should be to him a kingdom of priests, ch. xix. 6. But because it was requisite that those who ministered at the altar should give themselves wholly to the service, and because that which is every body’s work will soon come to be nobody’s work, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron’s loins descended all the priests of the Jewish church, of whom we read so often, both in the Old Testament and in the New. A blessed thing it is when real holiness goes, as the ceremonial holiness did, by succession in a family.

II. The priests’ garments appointed, for glory and beauty, v. 2. Some of the richest materials were to be provided (v. 5), and the best artists employed in the making of them, whose skill God, by a special gift for this purpose, would improve to a very high degree, v. 3. Note, Eminence, even in common arts, is a gift of God, it comes from him, and, as there is occasion, it ought to be used for him. He that teaches the husbandman discretion teaches the tradesman also; both therefore ought to honour God with their gain. Human learning ought particularly to be consecrated to the service of the priesthood, and employed for the adorning of those that minister about holy things. The garments appointed were, 1. Four, which both the high priest and the inferior priests wore, namely, the linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet or turban; that which the high priest wore is called a mitre. 2. Four more, which were peculiar to the high priest, namely, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe with the bells and pomegranates at the bottom of it, and the golden plate on his forehead. These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (2.) That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. (3.) That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God. Our adorning, now under the gospel, both that of ministers and Christians, is not to be of gold, and pearl, and costly array, but the garments of salvation, and the robe of righteousness,Isa 61:10; Psa 132:9; Psa 132:16. As the filthy garments wherewith Joshua the high priest was clothed signified the iniquity which cleaved to his priesthood, from which care was taken that it should be purged (Zec 3:3; Zec 3:4), so those holy garments signified the perfect purity that there is in the priesthood of Christ; he is holy, harmless, and undefiled.

Fuente: Matthew Henry’s Whole Bible Commentary

EXODUS – CHAPTER TWENTY-EIGHT

Verses 1-5:

Aaron and his sons were to be consecrated for the ministry of the priesthood. In recognition of this, the garments they wore while officiating in this ministry were to be of a special design, different from the rest of the people. These garments were to be designed and made by those who were skilled in needlework, and who had the spiritual insight to determine the meaning of their work.

The priests’ garments were to be: (1) “for glory. . .” to mark the priests’ office as holy, separate from the rest of the people, as befitting Him who is “holy, separate from sinners” (Heb 7:26).

(2) “For beauty. . .” suitable for the function of the priestly office and in harmony with the beauty of the sanctuary in which they ministered.

The priests’ garments were to be of workmanship and material like that of the tabernacle itself: fine twined linen, with threads colored blue, purple and scarlet. The garments consisted of: breastplate; ephod, or long vest; robe, meil, or mantle; broidered, tashbets, “tasselated,” coat, ketnoneth, tunic; mitre, or hat; girdle, or belt; and breeches or trousers (vv. 40-43).

Fuente: Garner-Howes Baptist Commentary

1. And take thou unto thee Aaron. The calling of God is here alleged to prove the importance and dignity of the priesthood, and this too the Apostle has well weighed in the words:

“And no man taketh the honor unto himself, but he that is called of God, as was Aaron.” (Heb 5:4.)

Among heathen nations the priests were appointed by popular election, so that ambition alone governed their appointment; but God would only have those accounted lawful priests whom He had selected at His own sole will; and surely the whole human race together had no power to obtrude any one on God, who should interpose himself to obtain pardon and peace; nay, not even Christ Himself would have been sufficient to propitiate God, unless He had undertaken the office by the decree and appointment of His Father. To which refers the famous oath, whereby His heavenly Father appointed Him to be priest; and so much the more vile and detestable was the sacrilege which afterwards prevailed in the Jewish nation, viz., that the successors of Aaron bought the priesthood! This unworthy traffic of the office, which Josephus relates, ought to awaken horror in us now, when we see that sacred honor profaned by the family which had been chosen by God to represent Christ. Nevertheless, however they may have violated all law and justice, still the counsel of God remained inviolable, that believers might know that the priesthood depended on His authority, just as reconciliation flows from His mere mercy. For in order that it should be lawful for men to establish a priest, it would be necessary that they should anticipate God by their own deservings; and from this they are very far distant. The case is different as to the election of the pastors of the Church; since, after Christ had instituted the order itself, He commanded that there should be chosen out of the Church those who by their doctrine and integrity of life were fitted to exercise the office. Still He does not thus resign His own right and power to men, for He does not cease through them to call those (by whom He would be served. (160)) Wherefore, to shew that He is the sole author of the priesthood, God commands Aaron and his sons to be separated from among the others; and the performance of this He entrusts to Moses, whom, however, He does not elevate to the like honor. Moses consecrates Aaron, although he was never himself dedicated by anointing and investiture to the service of God; (161) whence we perceive that the sacraments have their power and effect not from the virtue of the minister, but only from the commandment of God; for Moses would not have given to others what he had not himself, if it had not so pleased God.

(160) Added from Fr.

(161) “ Ad Dei cultum.” — Lat. “ A sacrifier.” — Fr.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES.

Exo. 28:5. And they (the workmen) shall take] = Vehem yikchuh. These words imply that the workmen received all the costly materials for the priestly robes directly from the people. Thus those filled with the spirit of wisdom (Exo. 28:3) were eminently trustworthy as men of God, and as such possessed the unlimited confidence of the people.

Exo. 28:15. The breast-plate] = Choshen was of the same cunning work, msey chosheb, as the ephod, and of like costly materials; being smaller than the ephod, and intended only to cover a span square on the heart. It was also doubled in order to bear the weight of the twelve inserted precious stones arranged in four equal rows, and on each of which was engraven one of the names of the twelve tribes of Israel. There can be little doubt that the precious stones were types of the character and destiny of the individual tribes respectively, the interpretation, however, of which has been kept from human scrutiny. We find the same precious stones enumerated in the Apocalypse on the foundation of the walls of the celestial city (Rev. 21:19). This correspondence is deserving of attention, and shows how the Old and New Testaments unite in their teaching respecting the glorious and encouraging fact of God holding His people in high honour, and of the manner in which He will beautify them.

MAIN HOMILETICS OF THE PARAGRAPH.Exo. 28:6-15

THE EPHOD: THE INTERCESSORSHIP OF THE HIGH PRIEST

The Lord Jesus is the Great High Priest, and this portion of the raiment of the Levitical high priest is full of suggestion concerning the Divine Mediator. It suggests

I. The immediateness of His advocacy. The ephod was made of the work of the skilful weaver, and is thus, at once, discernible as appertaining to the Holy of Holies, the vail of which was of the same distinguished workmanship. The high priest alone was allowed to enter into the immediate presence of the Ark of the Testimony; to the representative of the theocratical community alone could the privilege be granted of communing with the invisible King.Kalisch. So Christ has entered into the presence of God for us. Our great representative is in the Eternal presence. The vast distance between God and sinful man, exists no more between God and the Perfect Man who represents humanity. The moral perfection, the essential dignity of Christ, qualifies Him to sit down at the right hand of the Majesty on High. Christ brings us into the immediate presence. In the Aaronic high priest all Israel was brought into the presence of the Holy One, and Christ brings us into the heavenly place. In prayer it is so: we need no human priest; He brings us to God. In the whole Christian life it is so. Our life is hid with Christ in God. In death it is so. We see Gods face through Christ for ever.

II. The comprehensiveness of His advocacy. And thou shalt take two onyx stones, and grave on them the names of the children of Israel: six of their names on one stone, and the other six names of the rest on the other stone, according to their birth, Exo. 28:9-10. The whole of the tribes were thus brought before God. And Christ the great High Priest represents the whole racenot Israel only, but all nations, tribes and people, and tongues. What a consolation to think, that for ignorant ages and generations He is pleading: Father; forgive them; for they know not what they do. What a consolation to know that we who have transgressed against clearer light have an interest in His intercession! If any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world (1Jn. 2:1-2). None of us need hesitate to come before God with our sins and our sorrows. My name is written on His hands.

III. The power of His advocacy. And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial, Exo. 28:12. Is there not the idea here of the priestly power carrying Israel and Israels cause? This representation is full of the idea of the strength and sovereignty of the priest. Besides the materials used for the vail of the Holy of Holies, gold threads were applied in the ephod, which, like the golden plate on the mitre, point to the sovereignty of the high priest, who was the spiritual king of the nation; for gold is generally the emblem of regal power. The garments of the high priest in general are called the golden garments; and, indeed, no part of them was without this metal.Kalisch. Christ is a King as well as a Priest. His Priesthood is full of power and efficacy. Full of power as it is related to God; full of power as it stands related to the Church and the world. He shall build the Temple of the Lord and He shall be a Priest upon His throne (Zeck. Exo. 6:13). The whole of His Divine strength and majesty are engaged in the task of reconciling the world to God.

ILLUSTRATIONS

BY
REV. WILLIAM ADAMSON

Scripture-Secrets! Exo. 28:1-43. The Bible can never be exhausted. The most learned commentators and eloquent preachers have but crossed the threshold of the magnificent temple. As in Nature, so in Revelation: the materials of every steam-engine, telegraph, microscope, and other mechanical and scientific contrivances, have been lying for countless ages under the dust of the earth undisturbed until a comparatively recent date. And what yet may be fashioned out of the materials of nature no sagacity can prognosticate. Our present conquests form the starting-points of more dazzling victories. So, in reference to Revelation: generations yet unborn will group around its pages, and gather from them more sublime and radiant truths than those which have flashed on our intellect and cheered our heartfrom the harps of the Hebrew bards they will hear a more elevating melody than ever charmed our spirits, and in the living words of the Divine Man perceive a depth, a grandeur, and a significance of which no conception can be formed. The ancient prophets have yet more to relate. Isaiah will reveal glories surpassing imagination, and Ezekiel unfold splendours which would overpower our visual organs. Intellectual perception will be quickened so as to penetrate the clouds which intercept mans vision of the truth. No NEW Revelation, however, will be granted; but from the present Bible will stream a light above the brightness of the sun. Never need we fear an exhaustion of the truth. It is sempiternal as God, and perennial as the springs of immortality.

The Book of God! a well of streams divine!
But who would wish the riches of that mine
To make his own, his thirst to satisfy
From that pure well, must ear, eye, soul apply.

Mant.

Priest-Prefigurings! Exo. 28:1.

(1.) The Mosaic Ritual was figurative throughout of the Gospel Dispensation yet to come. It typified, more or less directly, in all its parts, the person and the work of the Great High Priest of our profession.
(2.) This was especially true of the Jewish High Priest, who in his, 1, Person, 2, Priestly robes, and, 3, Priesthood functions, stood to all the other officials and offerings of the tabernacle as the Holy of Holies stood to all other portions of the material fabric.
(3.) In his duties and official dress Aaron and his successors pictured to the eye of faith the Redeemer Christ. He was to the Jewish devout worshipper a picture of One whom they might one day see, just as a portrait of the Queen or archbishop to an Indian subject or New Zealand Christian.

See Aaron, Gods anointed priest,

Within the veil appear,

In robes of mystic meaning dressed,

Presenting Israels prayer.

Newton.

Holy Garments! Exo. 28:2. Griffin notes that these were three in number, and symbolised the excellencies, merits, and grace of the Lord Jesus.

(1.) Snow-white! a vestment of fine linen, emblematic of Christs purity. Some think that it also indicated penitence as well as purity, at least apparently so, when worn alone on the Day of Atonement.

(2.) Sapphire! an ephod of a light azure hue, reaching only to the knees, and adorned with bells and fruitsespecially was it incumbent to wear this in the Holy Place.

(3.) Scarlet! This was a robe of magnificence, embroidered with gold and purple, and blue and scarlet, and fine twined linen. It was the garment of (a) Gladness and (b) Greatness. It prefigured the excellency and unequalled beauty of the Lord our Righteousness in the sight of Jehovah. Farr remarks that If ever eyes beheld an object in which splendour shone, it was Aaron thus arrayed. God planned each part for glory and for beauty. Every brilliant colour sparkled, richest jewels cast back their dazzling rays, and the varied hues of the rainbow blended with the suns meridian light.

Lord of all thats fair to see,
Come, reveal Thyself to me;
Let me, mid Thy radiant light,
See Thine unveiled glories bright.

Silesius.

Art-Inspiration! Exo. 28:3. In the Pacific Ocean there are lovely islands built entirely by coral zoophytes out of the profound depths of the ocean. Raised above the waves, floating germs of vegetation light on them, and speedily cover them with a fair clothing of verdure. Man comes and takes up his abode on these Edens, and makes their resources subservient to the purposes of human life. By and by the missionary appears, and by the preaching of the Gospel changes the moral wilderness into a garden of the Lord. The last great result is thus but the completion of a process begun by a tiny creature in the depths of ocean. Even so here are we told that Jehovah influenced certain to make Aarons robes. Then followed the ministry of the Gospel, proclaiming those truths symbolised by the Spirit-inspired garments for the moral regeneration of humanity. The final issue is the accomplishment of a work begun in symbolic-raiment.

Man hath his daily work of body or mind,
Appointed, which declares his dignity,
And the regard of Heaven on all his ways.

Milton.

Art-Aim! Exo. 28:3. Most men look upon their work merely as the means by which they may earn money to buy the necessaries or luxuries of life. A days labour is given solely for the purpose of getting a days pay. Men value their work exclusively at its money-worth. Did these men so work? or was it to glorify God? When, asks a writer, shall men learn the great truth that the money which their labours earn is not the true reward of it? No workman can be paid by mere money. The money that is paid is only the means of living. The reward of the work lies in the moral good that it does to us and to others around. We need the inspiration of Gods Spirit to rescue our work from the degradation into which it so easily slides, and make it what God meant it to beconducive to His glory and human good. The motto which these labourers of God placed on the High Priests mitre was only the reflection of the motive in their own hearts which prompted the labour. So should we work as labourers or lawyers, fishermen or farmers, engravers or engineers, ministers or minersfor GOD.

Their bright example I pursue;
To THEE in all things rise;
And all I think, or speak, or do,
Is one great sacrifice.

Wesley.

Girdle-Glory! Exo. 28:4. St. John tells us that on the day commemorative of his Lords resurrection he was startled with a great voice as of a trumpet. He turned round, awestruck and astonished. It was no phantasy, no ideal voice, but the Living Presence of one clothed with a garment down to the foot. Macduff points out that the long flowing robepartly sacerdotal, partly regalsuggests the first of many resemblances to the visions of Daniel, when on the banks of the Hiddekel he saw the man clothed in the long linen robe. In both cases they pointed to the Royal Priestthe Priest upon His throne, the God-man Intercessorand He was girt with a golden girdle. This was the symbol alike of His Truth, His Unchangeableness, and His Love. Righteousness shall be the girdle of His loins, and Faithfulness the girdle of His reins.

Majesty combined with meekness,

Righteousness and peace unite

To insure Thy blessed conquests,

Take possession of the right;

Reign triumphant,

Decked in robes of perfect white.

Golden Girdles! Exo. 28:8.

(1.) After the Vision of the Sea of Glass mingled with fire in Revelation 15a vision which has most remarkable resemblances to the Morning Scene, when Israels redeemed host stood on the borders of the Red Sea shore, in Exodus 14the apocalyptic seer beholds the Holy of Holies opened, wherein, enshrined between the cherubim above the mercy-seat and ark of the covenant, was the Shekinah Pillar-Presence of God. Seven angels come forth. Like priests of the Most High, they were all clad in linen pure and white, and they had also golden girdles like that of their Lord.

(2.) The period just before 1792 was remarkable. The mighty spiritual movement of the Reformation (as depicted in the Vision of the Glassy Sea) appeared to have spent its force. The great lights which had irradiated the seventeenth century had sunk beneath the horizon. The eighteenth century rose, and passed on comparatively starless. Meteor lights of infidelity gleamed luridly. Over Christendom hung damp, chill November fogs. Everything living was dying, and every ray of light was fading. The Church herself was locked in slumbers deep, when

The seven last angels seen by John in Patmos,
From heavens sanctuary came forth
Arrayed in priestly robes of white, girdled with gold,
And bearing in their hands the Mystic Vials
Of the wrath of God.

Bickersteth.

Shoulder-Sardonyx! Exo. 28:12.

(1.) The shoulders were the strongest part of the body.
1. Strictly! Aaron, as the representative of the Israelites, was to bear up the host before God mightily.

2. Symbolically! The True Aaron, as the forerunner of His redeemed Church, bears up with His mighty strength all who are His people.

(2.) If the onyx is really the sardonyx, it is a dark stone, variegated with bluish white, black, and red, lying in circles, as if inlaid by art. It appears in Rev. 21:20 as the fifth row of stones on which the apocalyptic city was seen to rest.

(3.) Thus, in mineral meaning, its use here for the shoulders, with the names of the twelve tribes, would indicate the heavenly and earthly natures of Gods peoplethe admixture of the pure and impure: i.e., of the new man and old man, as in Romans

7. Though weak and unworthy, the offspring of clay, yet, borne up by Christ, believers soar above all peril, and sit as more than conquerors on eminence of almightiness.

O Holy Saviour, Friend unseen,
Since on Thy arm Thou bidst me lean,
Help me through lifes varying scene,

By faith to rest on THEE.

Elliott.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

THE TEXT OF EXODUS
TRANSLATION

28 And bring thou near unto thee Aar-on thy brother, and his sons with him, from among the children of Is-ra-el, that he may minister unto me in the priests office, even Aar-on, Na-dab and A-bi-hu, E-le-a-zar and Ith-a-mar, Aarons sons. (2) And thou shalt make holy garments for Aar-on thy brother, for glory and for beauty. (3) And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aar-ons garments to sanctify him, that he may minister unto me in the priests office. (4) And these are the garments which they shall make: a breastplate, and an eph-od, and a robe, and a coat of checker work, a mitre, and a girdle: and they shall make holy garments for Aar-on thy brother, and his sons, that he may minister unto me in the priests office. (5) And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.
(6) And they shall make the eph-od of gold, of blue, and purple, scarlet, and fine twisted linen, the work of the skilful workman. (7) It shall have two shoulder-pieces joined to the two ends thereof, that it may be joined together. (8) And the skilfully woven band, which is upon it, wherewith to gird it on, shall be like the work thereof and of the same piece; of gold, of blue, and purple, and scarlet, and fine twined linen. (9) And thou shalt take two onyx stones, and grave on them the names of the children of Is-ra-el: (10) six of their names on the one stone, and the names of the six that remain on the other stone, according to their birth. (11) With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, according to the names of the children of Is-ra-el: thou shalt make them to be inclosed in settings of gold. (12) And thou shalt put the two stones upon the shoulder-pieces of the eph-od, to be stones of memorial for the children of Is-ra-el: and Aar-on shall bear their names before Je-ho-vah upon his two shoulders for a memorial. (13) And thou shalt make settings of gold, (14) and two chains of pure gold; like cords shalt thou make them, of wreathen work: and thou shalt put the wreathen chains on the settings.

(15) And thou shalt make a breastplate of judgment, the work of the skilful workman; like the work of the eph-od thou shalt make it; of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it. (16) Foursquare it shall be and double; a span shall be the length thereof, and a span the breadth thereof. (17) And thou shalt set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row; (18) and the second row an emerald, a sapphire, and a diamond; (19) and the third row a jacinth, an agate, and an amethyst; (20) and the fourth row a beryl, and an onyx, and a jasper: they shall be inclosed in gold in their settings. (21) And the stones shall be according to the names of the children of Is-ra-el, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes. (22) And thou shalt make upon the breastplate chains like cords, of wreathen work of pure gold. (23) And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. (24) And thou shalt put the two wreathen chains of gold in the two rings at the ends of the breastplate. (25) And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the eph-od in the forepart thereof. (26) And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the eph-od inward. (27) And thou shalt make two rings of gold, and shalt put them on the two shoulder-pieces of the eph-od underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven hand of the eph-od. (28) And they shall bind the breastplate by the rings thereof unto the rings of the eph-od with a lace of blue, that it may be upon the skilfully woven band of the eph-od, and that the breastplate be not loosed from the eph-od. (29) And Aar-on shall bear the names of the children of Is-ra-el in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before Je-ho-vah continually. (30) And thou shalt put in the breastplate of judgment the U-rim and the Thum-mim; and they shall be upon Aar-ons heart, when he goeth in before Je-ho-vah: and Aar-on shall bear the judgment of the children of Is-ra-el upon his heart before Je-ho-vah continually.

(31) And thou shalt make the robe of the eph-od all of blue. (32) And it shall have a hole for the head in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail, that it be not rent. (33) And upon the skirts of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about: (34) a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about. (35) And it shall be upon Aar-on to minister: and the sound thereof shall be heard when he goeth in unto the holy place before Je-ho-vah, and when he cometh out, that he die not.
(36) And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLY TO JE-HO-VAH. (37) And thou shalt put it on a lace of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be. (38) And it shall be upon Aar-ons forehead, and Aar-on shall bear the iniquity of the holy things, which the children of Is-ra-el shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before Je-ho-vah. (39) And thou shalt weave the coat in checker work of fine linen, and thou shalt make a mitre of fine linen, and thou shalt make a girdle, the work of the embroiderer.
(40) And for Aar-ons sons thou shalt make coats, and thou shalt make for them girdles, and head-tires shalt make for them, for glory and for beauty. (41) And thou shalt put them upon Aar-on thy brother, and upon his sons with him, and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priests office. (42) And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach: (43) and they shall be upon Aar-on, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and unto his seed after him.

EXPLORING EXODUS: CHAPTER TWENTY-EIGHT
QUESTIONS ANSWERABLE FROM THE BIBLE

After reading the chapter carefully, propose a very brief topic-title for it.

Who was to bring Aaron near and clothe him? (Exo. 28:1-2; Exo. 28:41)

What office were Aaron and his sons to have? (Exo. 28:1)

Did Aaron take this office unto himself by volunteering? (Heb. 5:4)

Who is the Christians high priest? (Heb. 4:14)

What other people are priests NOW? {1Pe. 2:9; Rev. 1:6; Rev. 5:10)

Name Aarons four sons. (Exo. 28:1)

What were two purposes of the priests garments? (Exo. 28:2; Exo. 28:40)

Who were to make Aarons garments? (Exo. 28:3; Exo. 31:2-3; Exo. 31:10)

10.

What were Aarons garments to do for him? (Exo. 28:3)

11.

Name the six garments of Aaron. (Exo. 28:4)

12.

What materials went into the garments? (Exo. 28:5)

13.

Who contributed these materials? (Exo. 35:4-9)

14.

What materials went into the ephod? (Exo. 28:6; Exo. 39:2-3)

15.

What part of the ephod went over the priests shoulders? (Exo. 28:7)

16.

What was used to gird (or tie) the ephod on? (Exo. 28:8)

17.

What was placed on the shoulders, as part of the ephod? (Exo. 28:12)

18.

What was carved on the onyx stones on the shoulders? (Exo. 28:9-11)

19.

What class of men wore ephods? (1Sa. 22:18; 1Sa. 2:18; 1Sa. 2:28; 1Sa. 14:3; 1Sa. 30:7; 2Sa. 6:14)

20.

What was the breastplate said to be for? (Exo. 28:15)

21.

What material was used to make the breastplate? (Exo. 28:15)

22.

What was set upon the breastplate? (Exo. 28:17-20)

23.

What was engraved on the stones of the breastplate? (Exo. 28:21)

24.

To what was the breastplate tied? (Exo. 28:26-28)

25.

What did Aaron bear on his heart? (Exo. 28:29) What may this symbolize if we apply it to Christ?

26.

What was placed in the breastplate? (Exo. 28:30)

27.

What was the purpose of these items? (Exo. 28:30; Num. 27:21; 1Sa. 28:6; Ezr. 2:62-63)

28.

What was Aaron to bear upon his heart as he wore the breastplate? (Exo. 28:30)

29.

What was the color of the robe of the ephod? (Exo. 28:31)

30.

What was upon the skirts of the robe of the ephod? (Exo. 28:33-34)

31.

How important were these items? (Exo. 28:35)

32.

What was engraved upon a golden plate? (Exo. 28:36)

33.

Where was the golden plate worn? (Exo. 28:37-38)

34.

Besides Aaron, what other priest is holy? (Heb. 7:26)

35.

What did Aaron bear? (Exo. 28:38)

36.

What was the coat of Aaron made of? (Exo. 28:39; Exo. 39:27)

37.

What was the mitre? (Exo. 28:39; Exo. 39:28)

38.

What garments were made for Aarons sons? (Exo. 28:40)

39.

What four things was Moses to do to the priests? (Exo. 28:42)

40.

What covered the naked flesh of the priests? (Exo. 28:42)

41.

When were the priests to wear the linen breeches? (Exo. 28:43). What might happen if they did not wear them? (Compare Exo. 20:26.)

EXODUS TWENTY-EIGHT: HOLY GARMENTS! (Exo. 28:2)

PEOPLE ASSOCIATED WITH THE HOLY GARMENTS; Exo. 28:1-5.

Aaron and his sons To be priests. (Exo. 28:1)

Moses To make the garments and put them on the priests. (Exo. 28:1-2)

Wise-hearted men To make the garments. (Exo. 28:3-5)

II.

PURPOSES OF THE HOLY GARMENTS

For glory and beauty (Exo. 28:2; Exo. 28:40)

To sanctify Aaron and his sons (Exo. 28:3)

That he may minister unto me in the PRIESTS office (Exo. 28:3-4)

III.

PLANS OF THE HOLY GARMENTS; Exo. 28:6-43.

The ephod; Exo. 28:6-14.

The breastplate; Exo. 28:15-30.

(Urim and Thummim; Exo. 28:30)

The robe of the ephod; Exo. 28:31-35.

The plate of gold; Exo. 28:36-38.

The coat, mitre, and girdle; Exo. 28:39.

Garments for Aarons sons; Exo. 28:40-41.

Linen breeches; Exo. 28:42-43.

PRIESTS APPOINTED BY GOD! (Exo. 28:3-4)

Aaron A type of Christ, our high priest; (Heb. 8:1-6)

Aarons sons A type of Christians, who are priests unto God; (1Pe. 2:9; Rev. 1:6).

THE EPHOD! (Exo. 28:6-14)

A garment distinctively for priests; (Exo. 28:6; 1Sa. 22:18; 1Sa. 2:28).

A garment of beauty and glory; (Exo. 28:6; Exo. 28:8; Exo. 28:13).

(Christ, our priest, is glorious; Rev. 1:13-16; Php. 3:21.)

A garment for bearing the names of Gods people; (Exo. 28:9-12)

THE PRIESTLY BREASTPLATE! (Exo. 28:15-30)

Its purposes

For judgment; Exo. 28:15.

To contain the Urim and Thummim; Exo. 28:30.

To bear the names of the children of Israel; Exo. 28:29.

II.

Its pattern

Made as a folded cloth pouch; Exo. 28:15-16.

Made of gold; Exo. 28:15; Exo. 28:20; Exo. 28:24.

Adorned with gems; Exo. 28:17-20.

Supported on golden chains; Exo. 28:22-28.

ROBE OF THE EPHOD! (Exo. 28:31-35)

Its blue color suggests the close connection of the priest to other blue things of the tabernacle. (Exo. 25:4; Exo. 26:31; Exo. 27:16; Num. 4:6)

Its seamless form suggests the robe of Christ. (Joh. 19:23)

Its bells suggest the public nature of Christs work. (No secret priestly rituals)

Its pomegranates suggest the beauty and fruitfulness which there is in Christ.

THE GOLDEN PLATE THE BADGE OF HOLINESS! (Exo. 28:36-38)

By means of the plate of sinful priests became HOLINESS.

By means of the plate the priest bore the iniquity of the holy gifts presented by the people. (Exo. 28:38)

By means of the plate the people and their gifts were accepted before the Lord!

CLOTHES FOR AARONS SONS! (Exo. 28:40-43)

Resembled those of the high priest; (Exo. 28:40)

(We also are dressed in the righteousness of Christ, our high priest. Php. 3:9; Rom. 9:30)

Provided the priests with glory and beauty.

(We also are changed from glory to glory. 2Co. 3:18)

Covered their nakedness. (Exo. 28:42; Rev. 3:18)

EXPLORING EXODUS: NOTES ON CHAPTER TWENTY-EIGHT

What is in Exodus twenty-eight?

The chapter deals with the garments of the high priest and the other priests. We entitle the chapter Holy Garments (Exo. 28:2). It forms an obvious unit of subject matter. The next chapter continues the instructions about the priesthood, but takes up the topic of their consecration ritual. The material in chapter twenty-eight is very similar to Exo. 39:1-31, where we read of the actual making of the garments.

Who was to go get Aaron and make holy garments for him? (Exo. 28:1-2)

Moses was to do this. The thou (you) in Exo. 28:1 is stressed. Moses is made very prominent here as the mediator of Gods covenant. God does His work through chosen, clearly-designated men.

Moses was to bring near unto himself from the midst of the children of Israel Aaron and his sons, so they might serve as priests unto God. The names of Aarons four sons Nadab and Abihu, Eleazar and Ithamar appear here together.

Nadab and Abihu had been mentioned in Exo. 24:1 as among those going up into the mount. They later died by fire during their consecration ritual (Lev. 10:1-2). Aarons sons Eleazar succeeded him as high priest (Num. 3:4; Num. 20:25-26). Still later the descendants of Ithamar became the high priests, from Eli through Abiathar (1Sa. 2:27-28; 1Ki. 2:26-27). After that time the descendants of Eleazar resumed the priesthood, from Zadok onward (1Ch. 6:8-15).

What service were Aaron and his sons to perform? (Exo. 28:1)

They were to be priests. Note that they were called; they did not volunteer (Heb. 5:4). The priesthood was serious business, as we can see by the case of Nadab and Abihu (Lev. 10:1-2).

The creation of a special hereditary priesthood was a new development in Israel. Up until this time priestly functions had been conducted by the head of each family or tribe, generally in accordance with the principle of the dedication of the firstborn son (Exo. 13:2; Num. 3:12-13). We read of priests serving at various times and places men like Melchizedek and Jethro. Job offered sacrifices for his family (Job. 1:5). But if there was any continuity in the office of priest as from father to son we are not informed about it. Now the priesthood is to become an established order in Israel.

The duties of the priests included burning incense daily (Exo. 30:7-8; Exo. 27:21); keeping fire on the altar (Lev. 6:9-13); offering daily sacrifices (Exo. 29:38-44); blessing the people (Lev. 9:22; Num. 6:23-26); blowing the silver trumpets (Num. 10:8-10); testing for adultery (Numbers 5); and teaching the people (Deu. 17:8; Deu. 19:17; Deu. 21:5).

Many scholars of a skeptical (liberal) persuasion have set forth the idea that the whole priestly system did not originate until the Babylonian captivity or afterwards. This is part of the Wellhausen theory about a P (Priestly) source of some of the O.T. books. But even Martin Noth (himself a rather extreme liberal) admits that P would not have written his account of Aaron and his garments purely from fantasy.[396] But while admitting that the priesthood is older than the time of the Babylonian captivity, they still think that the priesthood originated through the peoples common reverence of holy men separated from usual worldly activities. Not so! The priesthood was established by divine choice.

[396] Exodus, p. 220.

Please remember that the whole religious system connected with the tabernacle, including the priesthood, was only a shadow and type of the heavenly realities (Heb. 10:1). Thus Aaron and his sons were only representations of the true eternal priesthood. God never planned that the priesthood from the tribe of Levi (Aarons family) would be priests forever. God foretold that there would come a priest after the order and likeness of Melchizedek, who would be a priest forever (Psa. 110:4). This, of course, refers to our Lord Jesus Christ (Heb. 7:11-17). In the age of the new covenant under which we live, the preparatory symbolic religious system existing in the time of Moses has been replaced by the genuine heavenly realities themselves! Thus we are no longer under the priesthood of Aaron and his sons, but of Christ Jesus, of whom Aaron was only a foreshadowing.

Similarly Aarons sons no longer function as lesser priests working with their father. All Christians are now Gods priests. See 1Pe. 2:5; Rev. 1:6; Rev. 5:9-10. We may all pray for ourselves and for others!

We must beware of religions like Roman Catholicism and its descendants, that set up a special class of individuals within the church as priests. To adopt a system of having a special class of men as priests is to lapse back into the covenant of Moses! We live under a new and better covenant, with a better priesthood (Heb. 7:18-22). To revert to the system of the law of Moses is to revert to condemnation (Gal. 3:10; 2Co. 3:9).

What were the purposes of the priests garments? (Exo. 28:2-4)

They were for glory and for beauty. God intended that His priests be prominent and glorious before the people. Also the garments were prepared that he may minister unto me in the priests office. It surely seems that in Aarons case the clothes made the man! He was invested with his office, not created in it. Note that Exo. 28:2 refers to the garments as holy garments (or garments of holiness).

Who was to make the priestly garments? (Exo. 28:3)

Wise-hearted men. These wise-hearted men were the craftsmen Bezalel and Oholiab (Exo. 31:1-6). Wise-hearted in the Hebrew idiom meant able to enjoy skill and practical wisdom, as in artistic skill. (The R.S.V. rendering endowed with an able mind seems a rather weak rendering.)

What were the garments of the priest? (Exo. 28:4)

Six items are listed: breastplate, ephod, robe, coat, mitre (or turban), and girdle (belt, or sash). Aarons sons had only coats, girdles, and head covering. In addition, linen breeches (under-pants) were provided (Exo. 28:42).

What materials were used in the priests clothing? (Exo. 28:5; Exo. 39:1)

The gold, blue (cloth), purple, scarlet, and fine linen were used. The use of the article the points to specific gold and specific cloth, namely that presented by the people (Exo. 35:20-23).

What was the ephod? (Exo. 28:6-8; Exo. 39:2-5)

The ephod was a cloth garment worn by the priest, and sometimes by others temporarily engaged in religious ceremonies.

The ephod worn by the high priest was very much more magnificent than those worn by others. See 1Sa. 2:28; 1Sa. 14:2; 1Sa. 21:9; 1Sa. 23:6-9; 1Sa. 30:7. But we do read of common priests wearing ephods (1Sa. 22:18). The boy Samuel wore one (although he was of the tribe of Levi [1Ch. 6:16; 1Ch. 6:28]). King David wore one when he brought up the ark to Jerusalem (2Sa. 6:14). References to the ephod of Gideon (Jdg. 8:27) and that of Micah (Jdg. 17:5) seem to be euphemisms for idols,[397] although that is not definite.

[397] Cole, op. cit., p. 200.

The ephod was made of gold wires (like threads), and of blue, purple, scarlet, and fine twisted linen. The gold was beaten into thin plates and then cut into fine wires and worked into the fabric (Exo. 39:3). The ephod had the same material in it as the veil and the screen, except for the added gold threads and the absence of embroidered cherubim. The ephod was a spectacular garment.

The exact form of the ephod is rather uncertain. One view is that it was somewhat of a double apron, with one section over the front of the body and another section on the back. These were coupled at the shoulders by strips of cloth attached to the front section (Exo. 28:25). These shoulder-pieces had upon them two engraved onyx stones resting upon the shoulders. A girdle at the waist held the two sections to the body.[398] Compare Exo. 28:7 and Exo. 39:4. The ancient rabbis seemed to think the ephod had this general form and hung down to about the hips.

[398] Keil and Delitzsch, op. cit., pp. 193194, favor this view.

Another view of the form of the ephod is that it was sort of a loin-cloth, of one piece, held up by shoulder straps like suspenders, and having its two ends attached together in some way at the back of the body. The band (or girdle) of the ephod was a thicker, belt-like section of the ephod made of one piece with the rest of the garment (Exo. 28:8). The ephod did not extend higher on the body than the waist. The band (girdle) of the ephod was of the same material as the rest of the ephod. The rings on the lower part of the breastplate (Exo. 28:28) were attached to the band of the ephod.

With some hesitancy we adopt this latter view.[399] Ancient Near East in Pictures (Princeton, 1969), p. 66, shows male dancers in Egypt during the Old Kingdom (prior to Moses time) wearing garments somewhat similar to ephods of this description.

[399] Cassuto, op. cit., p. 373, holds this view.

The exact meaning of two ends in Exo. 28:7 is uncertain.

Josephus (Ant. III, vii, 5) said that the ephod was made with sleeves also, and did not appear to be made differently from a short coat. To us this idea does not seem to fit the scriptural information.

What was on the shoulder-pieces of the ephod? (Exo. 28:9-14; Exo. 39:6-7)

Two onyx stones were on the shoulders, each engraved with names of the sons of Jacob. Six names were on one stone and six on the other, listed in the order of their births. The names were engraved with the type of engraving used on signets. (A signet was a seal, or stamp. These were made of stone or other hard material. They were often shaped like small cylinders about the size of a little finger, with carvings around them. Others were like pebbles with one flat side, and had a carving of a name or figure on the flat face, which was used to stamp an impression on a soft clay tablet.)

The onyx stones were enclosed in setting (K.J.V., ouches) (or frames) of gold. These settings were of wreathen work, which was gold wire twisted to form sort of a chain (Exo. 28:13-14). The breastplate was fastened from its top side to these settings (Exo. 28:25).

The exact function of two chains attached to the settings of the onyx stones (Exo. 28:14) is not stated. Keil and Delitzsch[400] think they were the same chains as those extending up from the top of the breastplate to the settings. (See notes on Exo. 28:24 below). Others feel that they held the two sections of the ephod together at the shoulders.

[400] Op. cit., p. 197.

We do not know for certain what type of gemstone is referred to as onyx here (Heb. shocham). According to the Greek LXX they were emeralds. Josephus (Ant. III, vii, 5) called them sardonyx, which is the best variety of onyx. Harkavys Lexicon suggests that they may have been a beryl.

10.

What was the purpose of the onyx stones and the ephod? (Exo. 28:12)

By means of the inscribed shoulder stones Aaron bore the names of the children of Israel before Jehovah for a memorial. They were stones of memorial for the children of Israel.
The term memorial is a sacrificial term referring to that which brings the one remembered into favorable remembrance before God. See Exo. 30:16.

It is a delight to our souls to meditate upon the fact that Christ, though he does not wear an ephod made by hands, bears our names before the Father for a memorial. He causes us to be remembered with favor before the Father, and not as we deserve to be remembered. The Lord Jesus is our ADVOCATE with the father (1Jn. 2:1).

The ephod was a garment associated with holy men, with priests. The ephod of Aaron was designed so that he carried about the names of Gods people. Similarly Christ is plainly set forth before our minds as the holy priest of God, and one who bears our names before God.

11.

What was the form of the breastplate? (Exo. 28:15-16; Exo. 39:8-9)

Basically it was a folded cloth, forming sort of a pouch, decorated with 12 inscribed gemstones, and worn on Aarons chest.

It was made of the same gold and fabric material as the ephod (Exo. 28:6). It was square and doubled, that is, folded double. It was a span each way, about nine inches square. We suppose that it was two spans long and one wide, but when folded double it was a span square. Four rows of jewels were set upon it.

It appears that the fold was at its bottom, so as to form a kind of pouch to hold the Urim and Thummim (Exo. 28:30).

The translation breastplate is only an interpretation, because we do not know for certain what the Hebrew word chosen (translated breastplate) meant.

12.

What was upon the breastplate? (Exo. 28:17-21; Exo. 39:10-14)

There was a setting (Hebrew, filling) for stones. In the Hebrew the word for setting is singular, suggesting one large setting holding all the gems. However, verse twenty plainly refers to settings (plural), showing that the setting was a collective plural word.[401]

[401] Noth, op. cit., p. 222 refers to a rectangular golden breastplate set with precious stones and found at Byblos. It dates from the Middle Bronze (about 1700 B.C.). It hung from a golden chain. Thus it slightly resembled the ephod of Aaron. Nonetheless, we do not feel that it resembled the breastplate of Aaron closely enough to indicate any real relationship between the two, since Aarons breastplate had the gems in individual settings.

In the settings were twelve gems, arranged in four rows, and having the names of the twelve sons of Israel engraved upon them, much as the names were engraved upon the onyx stones worn upon the shoulders.

13.

What gemstones were set on the breastplate? (Exo. 28:17-19)

The Hebrew names of the gemstones are hard to link positively with modern names of gemstones. The topaz is probably a correct identification. It is a golden yellow gemstone. The blue sapphire is known. The diamond is named in several English versions, but there is no indication that the ancients were either acquainted with this stone or had acquired the skill to engrave upon it. The amethyst is probably a correct identification. It is purple.

The Greek LXX renderings of the Hebrew words probably carry no great authority in identifying the stones. But it is interesting that eight of the twelve stones named in the Greek LXX as being on the priests breastplate are mentioned as adornments of the foundations of the New Jerusalem (Rev. 21:19-20).

14.

What held the breastplate in place? (Exo. 28:22-28; Exo. 39:15-21)[402]

[402] The Greek LXX uses the 29th verse from the Hebrew text as Exo. 28:23. To us this seems to break the continuity of subject matter about the construction of the breastplate as given in Exo. 28:22-28.

Also the Greek LXX omits Exo. 28:26-29 of the Hebrew (Masoretic) text. This causes omission of the information as to how the breastplate was attached to the shoulder-pieces of the ephod. Also it modifies the numbering of the following verses. We doubt the accuracy of the LXX here.

It was bound to the settings of the onyx stones on the shoulders by chains. Its bottom was tied to the girdle of the ephod.
Chains of wreathen (twisted) gold wire were attached to two gold rings at the upper corners of the breastplate. The ends of the chains were attached to the gold settings holding the onyx stones on the shoulder-pieces of the ephod.
Keil and Delitzsch[403] maintain that the chains mentioned in Exo. 28:14 are the same chains as those of Exo. 28:22. The chains are mentioned only once in the account of the execution of the work in Exo. 39:15. Also the chains in both verses are said to be attached to the gold settings on the shoulders. If the chains in the two verses are not really one and the same, then no function is ascribed to those of Exo. 28:14. To us this seems true.

[403] Op. cit., p. 197.

The lower corners of the breastplate (as folded double) had gold rings on the inner side. Then two more rings were placed on the shoulder-pieces of the ephod, evidently near their lower parts over the abdomen (Exo. 28:6-7). Then with a lace (probably a thread, cord, or line) of blue, the rings on the girdle of the ephod were tied to the lower rings on the breastplate. (Note that the shoulder-pieces [or straps] of the ephod extended downward to the bottom of the breastplate, probably near the waist.)

15.

What was the function of the breastplate? (Exo. 28:29)

By means of the breastplate Aaron bore the names of the children of Israel for a memorial before the LORD continually when he went into the Holy place. The priest represented ALL Israel, as indicated by the twelve stones on the breastplate. Regarding memorial, see notes on Exo. 28:12.

We know of no symbol that more vividly pictures how Christ our high priest bears us about upon His heart than the breastplate of Aaron! We are graven upon the palms of thy hands (Isa. 49:16).

Also the very use of gemstones is suggestive and comforting. Gods people are His jewels (or possession, or treasure) (Mal. 3:17).

Also the fact that the breastplate was for judgment (Exo. 28:15) is a pleasing idea. The word for judgment (mishpat) was used in Exo. 21:1 to refer to Gods ordinances. Its use in connection with the breastplate therefore suggests that the priest is the communicator of divine truths (judgments, ordinances). Indeed Christ Jesus is the priest who revealed Gods judgments to us, and will finally be the judge of all. See Joh. 8:26! Luk. 2:35; Act. 10:42.

16.

What was in the breastplate? (Exo. 28:30)

The Urim and Thummim were in it. These objects, whatever they were, were to be upon Aarons heart when he went in to Jehovahs presence in the Holy place. By the presence of the breastplate and the Urim and Thummim, Aaron bore upon his heart continually the judgment of the children of Israel. This may include both bearing their guilt (compare Deu. 1:37), and interceding for Israel in prayer.

The Urim and Thummim functioned as means for discerning facts about the will of God not otherwise knowable. No one knows exactly what they consisted of.
Urim and Thummim are Hebrew words transliterated. Most Bibles do not attempt to translate the terms because of the uncertainty about their meaning. Urim and Thummim quite literally mean lights and perfections. The Greek LXX rendered them as revelation and truth. Symmachus Greek translation gave a better rendering, illumination and completion.

The function of the Urim and Thummim is illustrated by Num. 27:21, where Joshua was instructed to inquire (seek God for unrevealed information) before the priest Eleazar through the Urim and Thummim. (This does not indicate that the Urim and Thummim had magical power in themselves, but only that God used these items as a vehicle for his truth.)

From the way the Urim and Thummim are spoken of here in Exodus and in Lev. 8:8, it appears that they were some material things, previously existing, and familiarly known. They were separate from the breastplate itself,[404] as well as from the gems upon the breastplate. Moses was not told to make the Urim and Thummim, but just to put them in the breastplate. The Urim and Thummim were considered to be the crowning glory of the tribe of Levi (Deu. 33:8). Inasmuch as the Urim is called the Urim of judgment in Num. 27:21, it is appropriate that it was placed in the breastplate of judgment.

[404] Josephus identified the Urim and Thummim with the stones on the breastplate, which he reports as shining with great light and splendor when Israel marched to victory in battle. Ant. III, viii, 9.

King Saul could get no answer from the Lord by Urim and Thummim or by dreams and prophets (1Sa. 28:6). In the days after the return from Babylonian captivity, the Urim and Thummim were lacking, but men still sought to locate them (Ezr. 2:62-63).

Guesses as to the nature of the Urim and Thummim are legion. Since Urim starts (in Hebrew) with the first letter of the alphabet and Thummim with the last, they may contain a reference to the nature of God as the alpha and omega (the A and Z), whose will they revealed.[405]

[405] Cole, op. cit., p. 201.

The most common opinion is that the Urim and Thummim were two sacred lots (something like dice). Compare 1Sa. 14:21. However, this is not positively asserted anywhere.

In those cases in the O.T. when men inquired of the Lord for needed revelations of information, it was the kings or leaders who sought the Lord. This makes it appear that the use of Urim and Thummim was limited to questions from the leaders of the people. Note Num. 27:21; 1Sa. 14:37-38; 1Sa. 23:2; 1Sa. 30:7-8; Jdg. 1:1-2; Jdg. 20:18; Jdg. 20:23; Jdg. 20:27-28.

Also it does seem to be true that questions asked of the Urim and Thummim were so framed that they could be answered by a Yes or a No, or by a choice between two things.
These facts have led numerous scholars to feel that the Urim and Thummim were two lots. Some have speculated that the Urim and Thummim had a yes side and a no side, and that rolling two yess meant yes, while two nos meant no, and a divided answer meant that no answer was given.[406] Certainly lots were in that age directed by the Lord. See Pro. 16:33. Nonetheless, we still find ourselves unconvinced that Urim and Thummim were lots.

[406] Compare Ramm, op. cit., p. 166.

We never read of the presence of Urim and Thummim after the time of King Saul. But the time of and reason for their disappearance still remain mysteries.

The Urim and Thummim are another illustration of the fact that God is a revealer of secrets to His people. See Dan. 2:19; Dan. 2:22. But this does not indicate that we have a right to demand and expect God to reveal the secrets of His government to us at all times. We must be content with what He has already revealed. The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children forever, that we may do all the words of this law (Deu. 29:29).

17.

What was the robe of the ephod like? (Exo. 28:31-32; Exo. 39:22-24)

This robe seems to have been like a sleeveless dress. It seems to have been worn under the breastplate and ephod, although this is not actually stated. It was all of blue cloth. The hole for the priests head to pass through was rimmed with a woven border to strengthen it, so that it would not become ripped at that point. The translation habergeon or coat of mail is not beyond doubt (to quote Cassuto) To us it seems very doubtful, indeed, and much more applicable to a medieval knights armor than to priestly garments in the time of Moses.

The pullover robe of one piece reminds us of Christs seamless robe. Johns reference to Christs robe seems almost an indirect reference to Christs high priestly office. (Joh. 19:23).

18.

What was at the bottom of the robe of the ephod? (Exo. 28:33-35; Exo. 39:25-26)

Placed at the bottom of the skirt of the robe were alternating pomegranates and golden bells. The pomegranates were of blue, purple, and scarlet. Pomegranates are fruit about the size of oranges, bright red in color, with juicy red seeds arranged in rows parallel to the core. They have on their outside, at the end of the core where the flower was, short, pointed, calyx-like projections of tissue (like the skin of the fruit). These give the pomegranate a distinctive form and appearance.
Some have suggested that the pomegranates on the robe of the ephod were only embroidered onto the cloth of the robe. Certainly pomegranates do not naturally come in blue and purple colors. Still the fact that the golden bells were solid (and ringing!) objects and that the bells hung between the pomegranates (Heb., in the midst of them) makes us feel that the pomegranates were solid material dangling like bobbles from the robe. The book of Ecclesiasticus (Sir. 45:9) refers to the glory of Aarons pomegranates and bells.

The bells provided sound to be heard when Aaron ministered in the Holy place before Jehovah and when he came out. This making of sound was essential to Aaron that we die not. The scripture does not state why the bell-ringing was considered so essential. Some think it was simply a means of announcing Aarons coming before God. If that is so, the announcement was to alert the people about Aarons activity, not to alert God that Aaron was about to enter. The ringing made the worshippers conscious that the priest was ministering in their behalf in Gods presence. The ringing-forth conveyed the impression that Aarons work was something that everyone was to know about and feel himself involved in.

The same effect of making all men aware of Gods work in their midst is still necessary. See Eph. 3:9. Whether we ring out the news by bells, publish it on paper, preach it from the housetops, men still need to know that Gods priest is at work for them.

19.

What object was placed on the high priests head covering? (Exo. 28:36-38; Exo. 39:30-31)

A plate of PURE gold inscribed with the words HOLINESS TO YAHWEH was placed on the front of Aarons turban.

This plate was placed upon a lace (or cord, thread, line) of blue. Then the plate and its backing of lace were placed upon the mitre (or turban.) (See Exo. 28:39). Thus it was kept upon Aarons forehead.

It appears to us that the K.J.V. translation HOLINESS TO THE LORD is preferable to Holy to the LORD. The Hebrew word QODESH is a noun. Admittedly it is frequently used as an adjective, as in holy ground (literally, ground of holiness; Exo. 3:5) or holy city (city of holiness; Isa. 48:2). But the use of the word here without a closely preceding noun that it modifies indicates that it should be taken as a noun, holiness. The Greek LXX renders it as hagiasma, Holiness of the Lord.

The gold plate testified that Aaron was wholly holy.

By wearing this plate Aaron was qualified by God to bear the iniquity of the holy things which the children of Israel presented to the LORD in all of their holy gifts. These gifts seem to refer to all their sacrifices, free-will offerings, and such. Even upon these gifts to God there was a stain from the iniquity of the donors, and possibly from the very curse of Adam (Hag. 2:12-14; Gen. 3:17). Every thing that they offered was unclean. But the fact that a HOLY priest presented their gifts caused the people to be accepted.

These facts should cause us to thank the LORD that Jesus our priest is the HOLY ONE OF GOD! (Joh. 6:69; Rev. 3:7; Heb. 7:26; Luk. 1:35). Without a holy and undefiled priest like him, we could present nothing as acceptable to God, neither ourselves nor our gifts.

Aarons holiness was, admittedly, more in label than in fact. But God in His grace accepted Aaron and accepted the peoples gifts given through him.
The Hebrew word (tsits) translated plate may also be translated blossom, flower, or crown. The N.E.B. renders it rosette. We do not see clear indication that the golden plate worn by Aaron was flower-shaped.

20.

Which priestly garments are very briefly mentioned? (Exo. 28:39; Exo. 39:27-29)

(1) the coat of Aaron, his mitre (turban), and girdle (sash, or belt).

The coat was made of fine linen, woven in checker work. This term does not necessarily imply that it was sewn in squares like a checker-board, but it does imply that it was in some way sewn and quilted together. It was the priests inner garment. It seems that the robe of the ephod, the ephod, and the breastplate were all worn outside of it.
Josephus (Ant. III, 7, 2) says that the inner vestment (the coat) reached down to the feet, and was close to the body, and had sleeves tied fast to the arms. He says further that it was embroidered with flowers of scarlet, purple and blue, and hung loosely down to the ankles, and was tied about the waist. This is interesting information, but is not one hundred percent certain.

The mitre, or turban, was also made of fine linen. It appears to have been a long band of cloth, wrapped in swathes about the head. The Talmud suggests that the turban had sixteen cubits (24 feet!) of material in it. Compare Josephus, Ant. III, 7, 3. The gold plate was attached to the front of it.

The girdle of Exo. 28:39 appears to have been that which held snug the coat referred to in the same verse. If so, it was concealed by the robe of the ephod. The word translated girdle in Exo. 28:39 is a different word from that translated girdle (or band) in Exo. 28:8. We feel they refer to entirely distinct items.

21.

What priestly garments were prepared for Aarons sons? (Exo. 28:40; Exo. 39:27-29)

Three garments are named: coats, girdles, and head-tires.

These garments were for glory and beauty, as were the garments of their father Aaron, the high priest. (Exo. 28:2).

The priests coats were made of fine linen, of woven work. Their mitres (turbans) were also of fine twisted linen. The mitres were goodly. Their girdles were of fine twisted linen, blue, purple, and scarlet, the work of the embroiderer. See Exo. 39:28-29.

While these garments of cloth adorned the flesh of the priests, they were to have a better clothing:
Let thy priests be clothed with righteousness; . . .

Her priests will I clothe with salvation. (Psa. 132:9; Psa. 132:16)

The word translated head-tires (K.J.V. bonnets) is not the word translated mitre in Exo. 28:39. This word rendered head-tires occurs only four times in the O.T., and refers exclusively to the dress of the priests. It is derived from a verb meaning to be high. This hints that these head-coverings were large and prominent.

No shoes for the priests feet are mentioned. We suppose that they ministered barefooted. Compare Jos. 5:15 and Exo. 3:5.

22.

Who was to clothe the priests? (Exo. 28:41)

Moses was to clothe them, both Aaron and his sons. Compare Exo. 28:2; Exo. 29:5-7; Lev. 8:7. Moses was also to anoint them by pouring oil upon their heads, and to consecrate them. To consecrate means, quite literally, to fill the hands. This idiom is very suggestive of the fact that the priests hands were to be filled with the Lords service. However, as an idiom, it seems to mean only to install. (Compare Cassuto, op. cit., p. 386.) To sanctify means to set apart to holy use.

23.

What innermost garments were provided for the priests? (Exo. 28:42-43; Exo. 39:28)

Moses was to make for them linen breeches to cover the flesh of their nakedness. These covered from the loins (abdomen) to the thighs. These were to be worn beneath all other garments whenever they came near to the altar in the Holy place. Failure to wear these could cause them to bear iniquity, (that is, to suffer the punishment of iniquity) and die! This was to be a law for the priests forever.

Modesty was required in Gods priests. Compare Exo. 20:26. It is worthy of notice that Moses put upon the priests all of their garments except these linen inner breeches. See Lev. 8:13; Exo. 29:5.

Fuente: College Press Bible Study Textbook Series

XXVIII.
THE DESIGNATION OF AARON AND HIS SONS FOR THE PRIESTLY OFFICE, WITH DIRECTIONS FOR THEIR MINISTERIAL APPAREL.

(1) Take thou unto thee Aaron thy brother.Heb., make to draw near to thee Aaron thy brother. Hitherto the position of Moses had been absolutely unique. He had been, from the time that Egypt was quitted, the one and only intermediary between God and the peoplethe one and only priest of the nation. Now this was to be changed. Perhaps in consequence of his original reluctance and want of faith (Exo. 3:11; Exo. 4:10-13), perhaps on account of Aarons elder birth (Exo. 7:7), it pleased God to commit the office of ministering to Him in the tabernacle, not to Moses and his descendants, but to Aaron and those sprung from his loins. In this way Aaron and his sons were drawn near to Moses in respect of rank, position, and dignity.

That he may minister to me in the priests office.Or, that he may be priest to me. The actual investiture of Aaron with the priestly office did not take place until some time after the tabernacle was completed. It is related in Leviticus 8; and his first priestly acts are recorded in the following chapter (Lev. 9:8-22).

Nadab and Abihu.On Nadab and Abihu, the two eldest sons of Aaron, see Exo. 6:23; Exo. 24:1.

Eleazar and Ithamar.The priestly office was, in fact, continued in the families of these two. Eleazar became high priest at the death of Aaron (Num. 20:28), and was succeeded by his son Phinehas, whom we find high priest in the time of Joshua (Jos. 22:13) and afterwards (Jdg. 20:28). At a later date, but under what circumstances is unknown, the high priesthood passed to the line of Ithamar, to which Eli belonged.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE HOLY GARMENTS OF THE PRIESTS, Exo 28:1-43.

The institution of the Aaronic priesthood and the ceremonials of their induction into office, their dress, and the duties of their office, are explicitly referred in this and following chapters to the time of Moses. The theory which maintains the post-exilian origin of this “priest code” is obliged to treat this entire narrative as unhistorical, and has gone to the extreme of teaching that the structure and cultus of the Mosaic tabernacle must all be relegated to the realm of fiction. How this reverses and revolutionizes all history and tradition, and introduces difficulties greater than those it seeks to explain, must be apparent to the un-biassed student of these sacred books. That the Levitical priesthood was instituted by Moses, and that Aaron and his sons were consecrated first for the holy services of the tabernacle, are facts most reasonable and supposable in themselves. No other period in all the history of Israel was so appropriate for the establishment of such a sacerdotal cultus, and no man, under God, could have been better qualified to set in order the offices and work of this ministry than Moses, whose Egyptian training must have made him familiar with the cultus and mysteries of the great temples of the Nile.

Fuente: Whedon’s Commentary on the Old and New Testaments

1. Take thou unto thee Aaron Or, Bring thou Aaron thy brother near to thee . Moses, as the divinely chosen minister and mediator between Jehovah and the people, is the proper person to formally institute a new law and order of priestly ministrations . Nadab and Abihu have been already mentioned, (Exo 24:1; Exo 24:9,) and in Lev 10:1-2, we read of their sudden destruction for offering “strange fire before Jehovah . ” The four sons of Aaron are mentioned in the genealogy of chapter 6:23 . Eleazar succeeded his father, and the priestly robes were transferred to him in Mount Hor . Num 20:24-28. He in turn was succeeded by his son Phinehas . Compare Exo 6:25, and Jos 24:33; Jdg 20:28. The descendants of Ithamar subsequently attained precedence, (see note on 1Sa 1:9,) and representatives of both these sons of Aaron appear to have held office in David’s time, (see note on 2Sa 6:17; 2Sa 8:17,) but the deposition of Abiathar by Solomon (2 Kings 2:35, note) restored the line of Eleazar .

Fuente: Whedon’s Commentary on the Old and New Testaments

(See the “The New Priests And Their Garments” section of the Chapter Comments for an introduction to this chapter.)

Exo 28:1

“And bring near to yourself Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.”

The choice was wise. Moses was unavailable, for he had a nation to lead through the wilderness and could not give his time to the office of ‘the Priest’. He would always be unique. He was Yahweh’s man. But Aaron was equally recognised by the people as having been an instrument of God, and his relationship to Moses, and his part in the deliverance, were equally recognised. Indeed in an age when the firstborn was often seen as pre-eminent it might have been seen as appropriate that the elder brother be appointed.

That Aaron as ‘the Priest’ was seen as holding a priesthood superior to that of his sons comes out in the special garments which he was to wear. He was the leading priest, called ‘the Priest’, a position described as the ‘great priest’ when differentiation needed to be made and no name could be given because the reference was general (Lev 21:10; Num 35:25).

His sons acted as his assistants. Nadab and Abihu had been with him when they had feasted before God in the Mount (Exo 24:1), but would die (possibly struck by lightning) because they offered ‘strange fire’ (with incense – compare Exo 30:9) before Yahweh, in disobedience to His commands (Lev 10:1-2). We know little of the future of Ithamar (see 38:21; Num 4:28; Num 4:33), but Eleazar would later become ‘the Priest’ (Num 20:25-26; Num 26:3; Num 26:63; Num 34:17; Jos 14:1), and from him would be descended Zadok (1Ch 6:8).

Much later the descendants of Ithamar would be ‘the Priest’ although we do not know how it came about. It was possibly because a vacancy was left when there was no adult son of the line of Eleazar. Eli, Ahimelech and Abiathar were all descended from Ithamar (compare 1Ch 24:3; 1Sa 22:20; 1Ki 2:27), but with Zadok the Priesthood returned to the house of Eleazar.

Thus five were appointed, the covenant number, of whom three would die because of disobedience (Num 20:24; Lev 10:1-2), and one would simply fade from the scene (but see Exo 38:21; Num 4:28; Num 4:33). When God chooses a man he must show himself worthy. Presumption may lead to his downfall.

It is significant that the four sons are divided into two sets of ‘two’, that is, two sets of witnesses. The first two failed in their witness. The second two carried it on. None, except Eliezer, was ever titled ‘the Priest’, but he appears to have taken over the role before Aaron’s death, possibly because of Aaron’s great age (Num 16:39; Num 19:3-4), after which he only is called ‘the Priest’ (e.g. Num 26:1 and regularly), apart from a mention of Aaron in the designation of Eliezer as ‘son of Aaron the priest’. See also Lev 6:22; Deu 10:6 for the idea of a sole ‘Priest’. The plural ‘priests’ can be applied to Aaron’s sons but not even then as a specific title (Num 3:3; Num 10:8). All are called ‘son(s) of Aaron, the priest’.

In Leviticus ‘the priest’ is spoken of generally, either as himself acting, or as possibly acting through his assistants (see Lev 6:22 which emphasises this position). Later descendants called ‘the Priest’ are Phinehas (Jos 22:30 – when Eliezer has grown old), Eli (1Sa 1:9; 1Sa 2:11), Ahimelech (1 Samuel 21, 1, 2; 1Sa 2:11), Abiathar (1Sa 23:9; 1Sa 30:7 and often). Zadok is also called ‘the Priest’ (2Sa 15:27; 1 Kings 1 (eight times); 2:35; 4:2; 1Ch 16:39 (in contrast with ‘his brethren the priests’) 1Ch 24:6) even when Abiathar is still alive, and they are then coupled together as ‘the priests’ (2Sa 15:35; 2Sa 17:15; 2Sa 19:11). This may well be because when Abiathar deserted to David (1Sa 23:9; 1Sa 30:7), Saul appointed Zadok in his place. The tension between them was resolved when Abiathar supported Adonijah and Zadok supported Solomon (1 Kings 1), resulting in Abiathar’s downfall.

The responsibilities of the priests in general in Israel were fourfold.

1). They had the responsibility of maintaining the service of the Holy Place. This included burning the incense each morning and evening, trimming and refilling the lamps each evening, and replacing the showbread each Sabbath day.

2). They maintained the service of the courtyard of the Dwellingplace.. This included the offering of sacrifices each morning and evening, and as required, and blessing the congregation after the daily sacrifice. It also meant keeping the fire on the brazen altar burning always for when sacrifices were brought to be offered, and periodically removing its ashes.

3). They were responsible to inspect and appraise people and their sacrifices. These included lepers coming for examination, wives accused of adultery, and things offered to God or dedicated to the sanctuary.

4). Finally, they were to teach and counsel the people. It was their responsibility to communicate the Law of Moses to the congregation and to pronounce on difficult cases of law.

“ The Priest” had the additional responsibility of overall supervision, responsibility to ensure that the ordinances were correctly carried out, responsibility for the use of the Urim and Thummim and especially responsibility for officiating solely in unique situations like the Day of Atonement when he, and he alone, entered the Most Holy Place, the Holy of Holies.

The word used for ‘priest’ is ‘cohen’, which more rarely signified a mediator, a chief representative when it was also used of chief representatives of a king (see 2Sa 8:18; 2Sa 20:26; 1Ki 4:5). But the ‘priest’ was mainly the representative of Yahweh and the mediator between man and his God.

Fuente: Commentary Series on the Bible by Peter Pett

An Introductory Description of the Garments of the Priesthood Exo 28:1-4 serves as an introductory description of the garments of the priesthood.

Fuente: Everett’s Study Notes on the Holy Scriptures

Exo 28:1-43 The Garments for the Priesthood Exo 28:1-43 gives a description of the making of the garments for the priesthood.

Exo 28:1-4 Introduction Exo 28:5-14 The Ephod Exo 28:15-30 The Breastplate of Judgment Exo 28:31-42 The Robe, Mitre, Girdle and Linen Breeches Exo 28:43 Conclusion

Fuente: Everett’s Study Notes on the Holy Scriptures

Exo 24:9 to Exo 31:18 Instructions to Build Tabernacle (Ceremonial Law) In Exo 24:9 to Exo 31:18 God instructs Moses on the details of the building of the Tabernacle. In the description of the building of the articles, the Lord begins with those of the inner sanctuary, the ark of the covenant and mercy seat, then the altar of incense, followed by the table of showbread and the candlestick. Thus, the construction of these articles are arranged in a logical order, from the innermost sanctuary to the outermost. Perhaps one reason for this order is the fact that the order of the erection of the Tabernacle begins with the innermost articles and expands outward to the hangings of the outer court, as described in Exo 40:1-33. Thus, the order of the construction of the Tabernacle follows the order of its erection.

Fuente: Everett’s Study Notes on the Holy Scriptures

Instructions Concerning the Building of the Tabernacle – In Exo 25:1 to Exo 31:18 the Lord gives Moses instructions concerning the building of the Tabernacle and its articles, as well as the priestly garments. According to Heb 8:5, the Lord showed to Moses this pattern visually, probably while he was on the Mount, for God told Moses to make everything according to the pattern that He showed Moses on the mount. The Lord revealed it to him audibly as recorded in this section of the book of Exodus.

Heb 8:5, “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount .’

It is important to note that God gave Moses general instructions on the building of this Tabernacle and of the making of the priestly garments. But God left it up to the creativity of the craftsmen, being inspired under their anointing, to design the details of each item they made. In the same way, God will give us instructions for our lives, but He often allows us to make the decisions about many of the details as we are inspired by the Holy Spirit each day.

Here is a proposed outline of Exo 25:1 to Exo 31:18:

The Offerings for the Sanctuary Exo 25:1-9 The Furniture of the Tabernacle Exo 25:10-40 The Ark of the Covenant, Mercy Seat & Cherubim Exo 25:10-22 The Table of Shewbread & its Accessories Exo 25:23-30 The Candlestick Exo 25:31-39 Concluding Statement Exo 25:40 The Building to House the Articles of the Tabernacle Exo 26:1-37 The Altar of Burnt Offering Exo 27:1-8 The Court of the Tabernacle Exo 27:9-19 The Care of the Lampstand Exo 27:20-21 The Garments for the Priesthood Exo 28:1-43 Introduction Exo 28:1-4 The Ephod Exo 28:5-14 The Breastplate of Judgment Exo 28:15-30 The Robe, Mitre, Girdle & Linen Breeches Exo 28:31-42 Concluding Statement Exo 28:43 The Consecration of Aaron and His Sons Exo 29:1-35 The Consecration & Service of the Burnt Altar Exo 29:36-46 The Altar of Incense Exo 30:1-10 The Ransom Money Exo 30:11-16 The Bronze Laver Exo 30:17-21 The Holy Anointing Oil Exo 30:22-33 The Incense Exo 30:34-38 The Appointment of Craftsmen Exo 31:1-11

Fuente: Everett’s Study Notes on the Holy Scriptures

The Materials and the Ephod

v. 1. And take thou unto thee Aaron, thy brother, and his sons with him, from among the children of Israel, a man out of their own midst, that he may minister unto Me in the priest’s office, as the high priest of the people, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons, who were Aaron’s assistants in the capacity of priests.

v. 2. And thou shalt make holy garments for Aaron, thy brother, such as were separated from all ordinary use and to be employed in the service of the Tabernacle only, for glory and for beauty, expressive of the high dignity and excellence of the office.

v. 3. And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom (to the natural skill of the craftsman was added special artistic understanding and ability for this particular work), that they may make Aaron’s garments to consecrate him, that he may minister unto Me in the priest’s office. For consecration the garments were to serve, to set Aaron apart in the functions of his office, and for the service of the priest’s work, all this latter being designated by a single verb in the Hebrew.

v. 4. And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a broidered coat, a miter, and a girdle, all these garments being described in this connection and in later ordinances. And they shall make holy garments for Aaron, thy brother, and his sons, that he may minister unto Me in the priest’s office.

v. 5. And they shall take gold, and blue, and purple, and scarlet, and fine linen. In addition to the fine materials which were used in making the precious hangings of the Tabernacle, the artisans were to weave gold threads into the cloth for the priest’s garments.

v. 6. And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work, a masterpiece of the weaver’s art.

v. 7. It shall have the two shoulder-pieces thereof joined at the two edges thereof; and so it shall be joined together, thus forming a kind of vest, but with the two parts distinct.

v. 8. And the curious girdle of the ephod, the girdle of the fastening, which is upon it, firmly attached to it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen, the ephod with its girdle forming practically a single garment, for the girdle was crossed over the stomach and carried around the waist, to hold the ephod firmly in place.

v. 9. And thou shalt take two onyx stones, and grave on them the names of the children of Israel;

v. 10. six of their names on one stone, and the other six names of the rest on the other stone, according to their birth, according to their respective ages, as the twelve sons of Jacob succeeded one another.

v. 11. With the work of an engraver in stone, like the engravings of a signet, thou shalt engrave the two stones with the names of the children of Israel, the ancestors of the twelve tribes; thou shalt make them to be set in ouches of gold, in settings which held them firmly all around.

v. 12. And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel; and Aaron shall bear their names before the Lord upon his two shoulders for a memorial. The two stones with the names of the tribes of Israel engraved upon them, in their golden setting, which was continued in the form of a buckle, or clasp, were to bring the remembrance of the people before the Lord whenever the high priest wore this garment. The entire paragraph is typical, foreshadowing the office of our great High Priest, Jesus Christ. Clothed with incomparable dignity and glory, Christ performed the work of sacrifice for us, and, by virtue of His atonement, brings our names into remembrance before God, commends us to the Lord’s grace.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE HOLY GARMENTS. The special object of the present chapter is to prescribe the form, materials, colour, etc; of the holy garmentsor the attire of those who were to minister in the tabernacle at the time of their ministration. As the service of the tabernacle was about to be committed to Aaron and his sons, their selection for this office is mentioned in Exo 28:1, and their investiture and consecration briefly touched in Exo 28:41. Otherwise the whole chapter is concerned with the attire That of Aaron is first prescribed (Exo 28:4-39). It consists of an ephod (Exo 28:6-12); a breastplate (Exo 28:13-30); a robe (Exo 28:31-35); a mitre (Exo 28:36-38); a coat, or tunic; and a girdle (Exo 28:39). The dress of his sons follows. It comprises drawers (Exo 28:42), tunics, girdles, and caps or turbans (Exo 28:40). Incidentally it is mentioned in Exo 28:43, that drawers are also to be worn by Aaron; and, in conclusion, the neglect of this ordinance in the case of either Aaron or his sons is forbidden under penalty of death

Exo 28:1

Take thou unto thee. Literally, “Make to draw near to thee.” Moses had hitherto been of all the people the one nearest to God, the medium of communication. He was now to abdicate a portion of his functions, transferring them to his brother and his brother’s sons. By this act he would draw them nearer to him than they were before. It is worthy of remark that he makes no remonstrance or opposition, but carries out God’s will in this matter as readily and willingly as in all others. (See Le Exo 8:4-30.) From among the children of Israel. The LXX. react “And from among the children of Israel,” as if others besides the family of Aaron had been admitted to the priesthood. But this is contrary to the entire tenor of the later narrative. The existing Hebrew text is correct. Nadab and Abihu, and again, Eleazar and Ithamar, are always coupled together in the Pentateuch (Exo 24:1; Le Exo 10:1, Exo 10:12; etc.), while a marked division is made between the two pairs of brothers. It is probably the sin and early death of the two elder (Le Exo 10:1-2) that causes the separation. Of Ithamar after the death of his brothers, nothing is known. Eleazar became high priest (Num 34:17; Jos 4:1; Jos 16:4; etc.).

Exo 28:2

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 (Exo 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 peopleto make them look with greater reverence on the priests themselves and the priestly functionsto 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 themselvessuitable to the functions which the priests exercisedin 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” (Psa 29:2; Psa 96:9; 1Ch 16:29). He ordains for his priests rich and splendid dresses “for glory and for beauty.”

Exo 28:3

Wise-hearted. In modern parlance the heart is made the seat of the affections and emotions, the brain of the intellect. But the Hebrew idiom was different. There the heart was constantly spoken of as the seat of wisdom. (See below, Exo 31:6; Exo 35:10, Exo 35:25; Exo 36:1, Exo 36:2; Job 9:4; Pro 11:29, etc.) The spirit of wisdom might seem to be scarcely necessary for the work of constructing a set of priestly garments; but where “glory and beauty” are required, high artistic power is needed; and this power is regarded by the sacred writers, as indeed it is by most of those who have written on the human understandingnotably Plato and Aristotleas a very important part of the intellect. Techne, says Aristotle, involves theoria, as well as aesthesis and genesis, requires, i.e; a knowledge of high abstract truths, as well as the perceptive faculty which we commonly call “taste,” and the constructive one known as “power of execution.” (See Eth. Nic. 6.4, 4.) It is, with him, one of the five chief intellectual excellences. To consecrate him. Investiture in the holy garments was made a part of the ceremony of consecration (Exo 29:5-9; Le Exo 8:7-9, Exo 8:13), as it is in the English Ordinal in the consecration of a bishop.

Exo 28:4

These are the garments. The enumeration does not follow the same order exactly as the description. The two agree, however, in giving the precedence to the same three articles of apparel out of the sixviz; the breast-plate, the ephod, and the robe. His sonsi.e; his successors in the office of high priest,

Exo 28:5

The materials of the priestly garments.

The materials for the priestly garments were to be limited to sixprecious stones, which are not here mentioned, as being ornamental, rather than essential, parts of the apparel; a blue thread, known as “blue” (compare Exo 25:4); a purple or crimson one, known as “purple;” a scarlet one, known as “scarlet;” and a white one, which is called “fine linen.” These were the same materials as those used for the veil (Exo 26:31), and curtains (Exo 26:1, Exo 26:36) of the sanctuary; but probably the fabric was of a more delicate quality. They shall takei.e.,” They,” the wise-hearted men to whom the work was to be entrusted”shall take,” or receive from Moses”the (necessary) gold, blue, purple,” etc. In the original all these words have the definite article prefixed.

Exo 28:6

The Ephod,

They shall make the ephod The word ephod signifies etymologically any “vestment” or “garment;” but in its use it is confined to the special vestment here described, the great object of which was to be a receptacle for the “breast-plate.” The ephod was a sort of jerkin or waistcoat, consisting of two pieces, one to cover the chest and the other the back, joined together probably by a seam, above the shoulders, and united at the waist by a band called “the curious girdle of the ephod.” This band was of one piece with the ephod, being woven on either to the front or the back part; it held the other part in place, and was passed round the body and fastened either with a clasp, or with buttons, or strings. Of gold, of blue, of purple, etc.i.e; “of the same materials as the curtains and veil of the sanctuary, with the addition of gold.” The gold was probably in the shape of gold thread, or wire of extreme tenuity, and was introduced by the needle after the fabric bad been woven, as was commonly done in Egypt. The white, blue, purple, and scarlet threads were doubtless woven into a pattern of some kind; but it is impossible to say what the pattern was. In Egypt patterns were not much affected, the dress worn being commonly white, with a stripe sometimes at the edge; but the Semitic tribes, who bordered Egypt on the East, affected gay colours and. varied designs, if we may trust the Egyptian wall-paintings. With cunning work. Literally, “work of the skilled (workman).” Some of the Hebrews had evidently carried on the trade of weaving in Egypt, and had brought their looms with them. The Egyptian looms were hand-looms, and of no great size; they admitted of easy transport.

Exo 28:7

The two shoulder-pieces thereof, Literally, “Two shoulder-pieces.” There is no article, and no possessive pronoun. At the two edges thereof. Literally, “at its two ends.” A union of the back and front flaps of the dress by a seam at the top of the shoulder seems to be intended. Female dresses were made in this way among the Greeks, but fastened with a brooch or buckle.

Exo 28:8

The curious girdle. Josephus says of the ephod, , “it is fastened with a girdle dyed of many hues, with gold interwoven in it.” Hence its name, khesheb, which means properly “device” or “cunning work.” Of the ephod. Rather “of its girding”i.e. “wherewith it (the ephod) was to be girded.” Shall be of the same. Compare above, Exo 25:19. The girdle was to be “of one piece” with the ephod, woven on to it as part of it, not a separate piece attached by sewing. According to the work thereof. Rather, “of like workmanship with it.”

Exo 28:9

Two onyx stones. The correctness of this rendering has been much disputed. The LXX. give , “emeraid.” as the Greek equivalent in the present passage, while many argue for the beryl (Winer, Rosenmuller, Bollermann), and others for the sardonyx. This last rendering has the support of Josephus and Aquila. The sardonyx is, in fact, nothing but the best kind of onyx, differing from the onyx by having three layersblack, white, and redinstead of twoblack and whiteonly. When large, it fetches a high price, as much as a thousand pounds having been asked for one by a dealer recently. The probability is, that it is the stone here intended. It is an excellent material for engraving. With respect to the possibility of Moses having in the congregation persons who could engrave the sardonyx, we may remark that the Egyptians cut stones quite as hard, from a date long anterior to the exodus. Grave on them the names of the children of Israel. Egyptian names are frequently found engraved on rings and amulets in hard stone; these rings and amulets date from the time of the twelfth dynasty. The names here intended are evidently the Israelite tribe names, which are reckoned as twelve, the double tribe of Joseph counting as one only. (Compare Num 1:10; Deu 33:13-17.)

Exo 28:10

The other six names of the rest. Literally, “The remaining six names.” According to their birthi.e; in the order of seniorityor perhaps, in the order observed in Exo 1:2-4, where the children of the two legitimate wives are given the precedence.

Exo 28:11

With the work of an engraver. Rather, “an artificer.” The engravings of a signet. Signets in Egypt were ordinarily rings, on the bezel of which the name of the owner was inscribed. Some were of solid gold; others with cylindrical bezels of glass or hard stone. On the early use of such signet rings in Egypt see Gen 41:42. Cylinders, strung round the wrist and engraved with a name and titles, were common in Mesopotamia from b.c. 2000. Ouches of gold. Settings in open-work or filagree seem to be intendeda kind of setting which is very common in Egyptian ornaments.

Exo 28:12

Stones of memorial unto the children of Israel. Rather “for the children of Israel”stones, i.e. which should serve to remind God that the high priest represented the twelve tribes, officiated in their name, and pleaded on their behalf.

HOMILETICS

Exo 27:1-5

The glory of holy garments.

“Holy garments”garments appropriated to the service of God in his sanctuarywill always be “glorious,” however simple they are:

1. As the dress of office for those whose office is of an exalted and glorious character, who are “ambassadors for God,” and “stewards of his mysteries.”

2. As associated with rites, which show forth, and help forward, the glorious work of redemption: and

3. As typical of the glorious robes which will be worn by the saints in heaven. The garments assigned by the will of God to the Levitical priesthood were, further, glorious in themselves, i.e; splendid, magnificent, of rich and beautiful materials. They thus harmonised with the richness and magnificence of the tabernacle, and afterwards of the temple, and taught the people, by the eye, that whatever is rich and rare should be devoted to the service of God. But the highest glory of holy garments is to be found in those “robes of righteousness,” which the set apparel of priests is intended to suggest and signify (Psa 132:9; Isa 61:10). The white linen of priestly robes tells of purity and innocencegold and jewels, of precious gifts and gracesazure, the hue of heaven, speaks of heavenly thoughts and aspirationsthe scarlet and the purple are signs of the martyr spirit, which is willing to” resist unto blood” (Heb 12:4). If the priest or the Levite have no other adorning but that of the outward apparel, if they are not “clothed with the garments of salvation” (Isa 1:1-31.s.c.), and robed with righteousness, “holy garments” will little avail either themselves, or those to whom they minister. The “marriage garment” required of each Christian in Holy Scripture is purity of life and conduct; and certainly without this, “holy garments” are vain, and lose both their “glory” and their “beauty.”

Exo 27:6-12

The symbolism of the ephod and its onyx stones.

The ephod was, par excellence, the priestly garment. When idolatrous rites grew up in Palestine, which sheltered themselves under the pretence of being modifications, or adaptations, of the Sinaitic religion, an ephod was always retained, and made a prominent feature in the new form of worship (Jud. Exo 8:27; Exo 17:5; Exo 18:14; etc.). The ephod came to be worn by all Israelitish priests (1Sa 22:18; Hos 3:4), and even by laymen when engaged in sacred functions (2Sa 6:14; 1Ch 15:27). Its materials and workmanship united it pointedly with the tabernacle (Exo 26:1), and especially with the holy of holies (Exo 26:1-37 :51). It may be considered

I. AS TYPIFYING THE UNITY OF THE CHURCH. The shoulder pieces of the ephod were to be “joined together” (Exo 27:7). The “curious girdle” was to be of one piece with it (Exo 27:8). Though formed of various parts, it was to be one single indivisible garment, united both above and below, and always worn in its entirety. The seamless robe of our Blessed Saviour is generally allowed to prefigure his one Church. The ephod as worn, was, perhaps, not seamless; but still it was “woven of one piece,” and so far resembled the Lord’s garment.

II. AS REPRESENTING THE VARIETY OF GIFTS AND GRACES WITHIN THE CHURCH. The blue, and purple, and scarlet, and fine linen, and gold, and gems of the ephod gave it a variety and a beauty which made it the most glorious of all the priestly vestments. Variety has a charm of its own, and is a mark of the Church, in which there is such vast “diversity of gifts,” though there is but one spirit. Gold is especially appropriate for the dignity of those whom God has made “both priests and kings.” “The king’s daughter is all glorious within; her clothing is of wrought gold” (Psa 45:13). Purple, too, is an imperial colour, and suits those who shall “reign with Christ for ever” (Rev 22:5).

III. AS CONSTITUTING, WHEN WORN BY THE HIGH–PRIEST, A PRESENTATION OF THE CHURCH TO GOD IN PERFECT BEAUTY. The onyx, or sardonyx stones, with the twelve names engraved upon them, completed the representative character of the ephod, and showed clearly that the high priest, when, thus attired, he entered the sanctuary, presented before God the Church whereof he was the head, as freed from sin by the expiation which he had made at the altar before entering, and made meet for the presence of the Most High. And this presentation was, we are distinctly told (Heb 9:9-12; Heb 10:19-22), a type or figure of that far more precious one, which Christ is ever making before his Father’s throne in heaven, where he presents to him his Church, “a glorious Church, not having spot, or wrinkle, or any such thing, but holy and without blemish” (Eph 5:27), washed in his blood, redeemed by his death, sanctified by his in-dwelling. Christ can and will purge his elect from all sin (1Jn 1:7); Christ can and will present them pure before God. He has his “sealed” ones of all the twelve tribes (Rev 7:4-8); and, besides these, he has others who are equally his”a great multitude which no man could number, of all nations, and kindreds, and peoples, and tongues” (Rev 7:9) who “have washed their robes and made them white in the blood of the Lamb” (Rev 7:14), and whom he will “present faultless” to his Father.

HOMILIES BY D. YOUNG

Exo 27:1-4

The priests’ garments.

I. OBSERVE HOW THE INDIVIDUAL IS HERE SUBORDINATED TO THE OFFICE. Jehovah tells Moses here, amid the solemnities of the mount, that his brother Aaron and Aaron’s sons are to be taken for service in the priest’s office; but no word is said concerning the characters of any of these men, not even Aaron himself. There is a demand that those who made the priestly garments should be wise-hearted, men with a spirit of wisdom which Jehovah himself would put into them; but nothing is said as to Aaron himself being wise-hearted. Nor is there any indication given beforehand of any personal fitness that he had for the office. We gather much as to the way in which God had been training Moses; but Aaron so far as we can see, seems to have been led by a way that he knew not. All the commandment to Moses is, “take to thee Aaron thy brother.” He is indicated by a natural relation, and not by anything that suggests spiritual fitness. It is interesting to compare the utter absence of any reference here to personal character with the minute details of what constitutes fitness for bishop and deacon, as we find these details in the epistles to Timothy and Titus. In the old dispensation where there was but the shadow of good things to come, the trappings of the official and the ceremonies of the office were of more importance than the character of any individual holder. The purpose of Jehovah was best served, in proportion as the people, beholding Aaron, forgot that it was Aaron, and were chiefly impressed by the fact that they were looking on the appointed priest of the Most High.

II. OBSERVE WHAT WAS AIMED AT IN THE CONSTRUCTION OF THE PRIESTLY GARMENTS. They were to be for glory and for beauty. Not only different from the garments of the common people, but much more splendid. Gold was worked into the very substance of these garments; precious stones glittered upon them; and everything was done to make them beautiful and impressive. Nor was the splendour of these garments for a mere occasional revelation. Though not worn constantly, yet they had to be assumed for some part of every day; and thus all eyes were continually directed to symbols of the glory, beauty, and perfection which God was aiming to produce in the character of his people. There was as yet no finding of these things in human nature. The gold of human nature could not yet be purified from its debasing dross; but here for a symbol of the refined and perfected man, was gold, pure and bright, we may imagine, as ever came out of the furnace; and here were these precious stones, inestimably more precious since the tribal names were graven on them, and with the preciousness crowned when they took their place on the shoulders and breasts of the priest. Thus, whenever these stones flashed in the light, they spoke forth afresh the great truth, that this priest so gloriously attired, was the representative of the people before God; not a representative whom they had elected for themselves, and who would therefore go to God on a peradventure, but one who, because God himself had chosen him, could not fail to be acceptable. The principle underlying the direction to make these splendid garments is that which underlies the use of all trappings by government and authority. The outward shows of kingly state, the crown, the sceptre, the throne, the royal robesthese may not be impressive now as once they were; but they have been very serviceable once, and may still serve an important purpose, even though it be not easily perceived. It might make a difference in the administration of justice, if the garb of those who are the chief administrators were to differ nothing in public from what it is in private.

III. OBSERVE THAT TO SHOW FURTHER THE IMPORTANCE ATTACHED TO THESE GARMENTS, GOD HIMSELF PROVIDED SKILL FOR THE MAKING OF THEM. Much skill might be needed, far more than could be guessed by the observer, to make these garments graceful and impressive. What was all the richness of the material unless there was also dextrous, tasteful, and sympathetic workmanship? The gold, and the blue, and the purple, and all the rest of the promising materials would have availed nothing in some hands to avert a clumsy and cumbrous result. The people provided all they could, and it was a great deal; but God had to provide the craftsmen in order to make full use of the people’s gift.Y.

HOMILIES BY G. A. GOODHART

Exo 27:1, Exo 27:2

Who shall ascend into the hill of the Lord?

The tabernacle (cf. outline on Exo 26:30) shows through what steps a man must pass who would approach God. The high priest shows what the man must be like who would attempt to take those steps. The dress of the high priest is usually said to have consisted of eight pieces, viz.: breast-plate, ephod with its girdle, robe of the ephod, mitre, gold plate or holy crown, broidered robe, drawers, girdle. Such a dress is meant to be characteristic, to shadow forth what ought to be the character of the man who wears it. As the high priest represents the people in their relation to God, the character required in him must be the character required in all would-be worshippers. Take a few points:

I. THE WORSHIPPER MUST BE IN HARMONY WITH HIS SURROUNDINGS. The colours and materials of the garments are the same as those of the tabernacle with its veil and entrance curtaingold, blue, purple, scarlet, fine linen. So, too, the character of the worshipper must match with the character of the sanctuary. What can a man do in heaven if he be not heavenly-minded? Every one, in the end, like Judas, must go to his own place; the character of the individual must decide the character of his surroundings (cf. Mat 22:11-13).

II. HE MUST BE CAPABLE OF REFLECTING THE LIGHT AMID WHICH HE WALKS AND THE GLORY WHICH HE IS APPROACHING. The breast-plate is, amongst the garments of the high priest, what the mercy seat is amongst the furniture of the sanctuary. In some sort, also, the two are related; the mercy seat is the throne of glory, the resting-place of the shechinah, whilst the breast-plate reflects the same glory, and glorifies the wearer by reflecting it.

1. Man is glorified by reflecting the glory of God. The more he can reflect, the more manifold the ways in which he can reflect it, the more perfect is the glory which is revealed on him. We may note, however, that the high priest representing the nation, the breast-plate which he wears suggests rather the national than the individual reflecting power. The one grows out of the other, but amongst individuals some may reflect as the sardius, some as the topaz, etc. The great thing is that they do reflect, though each may reflect differently to others. Remember, too, that the glory of each helps to make and to intensify the glory of the whole.

2. The reflector is the breastplate. The breast-plate covers and symbolises the heart or the affections. “God is love,” and the glory of God is the glory of love made manifest. Only love can reflect love; the loving heart is the enlightened and the enlightening heart.

III. PROGRESS MUST NOT BE SILENT BUT MUSICAL. The robe of the ephod with its border of embroidered pomegranates, blue, red, and crimson; bells of gold alternating with the pomegranates. The music of the priest’s movement is associated with fruitfulness; look whence the sound comes and you see the varicoloured pomegranates. So, too, the melody of a holy life rings out from amongst good deeds; deeds which like the varicoloured pomegranates are all one fruit, “the fruit of the Spirit” (cf. Gal 5:22). Such fruit advertises to his fellows a man’s progress along the way of holiness (cf. Ecclesiasticus 45:9, “a memorial to the children of his people”); yet specially is it required by God for his own pleasure and satisfaction (cf. Exo 28:35): whether men hear or no, the golden bells must not be silent.

IV. THE WORSHIPPER MUST BE HELMETED AND CROWNED WITH HOLINESS. (Cf. Exo 28:36.) The golden plate with its inscription.

1. Generally, it may be said, that they who approach a holy place must approach it as a holy people. We have safeguards against unseemliness and impurity (Exo 28:42).

2. Specially does the head, associated with the intellect, need consecration. Unless the head be protected the heart must soon cease to reflect. He who lays aside the helmet of holiness cannot retain the breast-plate of glory.

Conclusion.We want to draw nigh to God. The tabernacle shows us by what successive stages we must approach him; the high priest shows us how in character and conduct we must be prepared for those successive stages. As we should put it now-a-days,to get to heaven a man must be like Christ; the journey thither can only be achieved by those who are in communion with the great High Priest. In and through him we may draw nigh; growing daily more heavenly-minded, and therefore more fit for heaven; reflecting more and more of the light and glory which shines out upon us; making life musical with the melody of good works, a sweet sound in God’s ears and a sign to direct men’s attention God-wards; consecrated wholly to God’s service, hallowed now by outward dedication; at length like the great High Priest himself, to be not merely hallowed but altogether holy.G.

HOMILIES BY J. ORR

Exo 27:1 -43

The priests and their garments.

From instructions about inanimate things, we come now to persons. Aaron and his four sons were to be set apart for the office of the priesthood, and garments were to be made for them, “for glory and for beauty.” Aaron was to be high priest (” the priest who is higher than his brethren, upon whose head the anointing oil was poured,” Le Exo 21:16); his sons were to be ordinary priests. The high priest was a very especial type of Christ.

I. THE INSTITUTION OF THE PRIESTHOOD (Exo 27:1). Hitherto there had been no distinct class invested with the office of the priesthood. The need for a separate priesthood arose with the giving of the law, with the entrance of Israel into covenant relationship with God, and with the founding of a sanctuary.

1. With the giving of the law. A distinct revelation had been made of God’s holiness. But God’s holiness had as its correlative the unholiness of the people. By the law came the knowledge of sin. A priesthood, specially sanctified to God’s service, became necessary to mediate between an unholy people and a holy God.

2. With the establishment of a covenant relationship between Israel and Jehovah. In virtue of the covenant, Israel became to God “a kingdom of priests and an holy nation” (Exo 19:5). It was this priestly calling of the nation which found official expression in the priesthood of the house of Aaron. The priests were “vicars,” in the sense of the following passage”A truly vicarious act does not supersede the principal’s duty of performance, but rather implies and acknowledges it . In the old monastic times, when the revenues of a cathedral or cure fell to the lot of a monastery, it became the duty of that monastery to perform the religious services of the cure. But inasmuch as the monastery was a corporate body, they appointed one of their number, whom they denominated their vicar, to discharge those duties for them. His service did not supersede theirs, but was a perpetual and standing acknowledgment that they, as a whole and individually, were under the obligation to perform it”. That is to say, the priests stood in a representative relation to the body of the people. They acted in the name of the community.

3. With the founding of a sanctuary. “The groundwork of this new form of religion stood in the erection of the tabernacle, which God chose for his peculiar dwelling-place, and through which he meant to keep up a close and lively intercourse with his people. But this intercourse would inevitably have grown on their part into too great familiarity, and would thus have failed to produce proper and salutary impressions upon the minds of the worshippers, unless something of a counteracting tendency had been introduced, fitted to beget feelings of profound and reverential awe toward the God who condescended to come so near to them. This could no otherwise be effectually done than by the institution of a separate priesthood, whose prerogative alone it should be to enter within the sacred precincts of God’s house, and perform the ministrations of his worship” (Fairbairn). The Aaronic priesthood had thus a twofold function to discharge in relation to the people.

1. Representative. It represented the nation in its priestly standing and vocation. It performed sacerdotal acts in the name of the tribes. The representative character culminated in the person of the high priest.

2. Mediatory. The priesthood mediated between the people and Jehovah. It was the link of communion between the holy and the unholy. Gifts and. offerings, which otherwise, on account of the unholiness of the people, would not have been accepted, were accepted at the hands of the priests. The high priest transacted with God on behalf of his constituents as well as in their name. It pertained to him, and to the other priests, “to make reconciliation for the sins of the people” (Heb 2:17). The priesthood, and especially the high priest, thus typifies Christ

(1) in his Divine appointment to his office (Heb 5:5, Heb 5:6);

(2) in his personal and official holiness (Heb 4:15; Heb 7:26);

(3) in his representative relations to his people (Heb 6:20);

(4) in his work of mediation and intercession (Heb 9:11, Heb 9:12, Heb 9:24);

(5) in his heavenly glory (Heb 2:9).

Note, however, the following point of difference (one among many) between the high priest and Christ. The Jewish high priest embodied priestly rights already existing in the nation. Believers, on the contrary, derive their priestly rights from Christ. They are admitted to a share in his priestly standing. Their priesthood, unlike that of the old covenant, is purely spiritual. It includes privileges formerly possessed only by the official classes, e.g; the right of direct access to God (Eph 2:18; Eph 3:12; Heb 10:19).

II. THE PRIESTLY GARMENTS (Exo 27:2 -43). Having chosen his priests, God next proceeds to clothe them. As the office was of his appointment, so must the garments be which are to be the insignia of it. Nothing is left to individual taste. The articles of attire; their shape, material, co]our, workmanship; the manner of their ornamentation; everything is fixed after a Divine pattern. The garments are to be “for glory and for beauty” (Exo 27:2, 40), indicative of the official dignity, of the sacred character, and of the honourable prerogatives of the wearers of them. Men are even to be inspired with “the spirit of wisdom” (Exo 27:3), for the purpose of making them, so entirely are they to be garments of Divine origin. Look

(1) at what these garments were, and

(2) at the functions and privileges of the priesthood as shadowed forth in them.

1. The parts of the priestly dress. The dress of the ordinary priests, with the exception of the girdle of needlework (cf. Exo 39:29), was to be of fine white linen. It consisted of an embroidered coat, a cap, and plain white linen drawers. The high priest’s garments were of a much richer order. They embraced

(1) the ephod, with its curious girdle (Exo 27:6-15).

(2) The breast-plate, in which were to be placed “the Urim and Thummim” (Exo 27:15 -31).

(3) The robe of the ephod, “all of blue,” and embroidered along the hem with pomegranates. Alternating with the pomegranates were to be little golden bells, which should give a sound when the priest went into the holy place, and when he came out (verses 31-36).

(4) The mitre, on which was to be a plate of gold, fastened with blue lace, and engraved with the words”Holiness to the Lord” (verses 36-39).

(5) A broidered coat, girdle, and drawers, similar to those of the ordinary priests (verse 39).

2. The symbolism of the dress. The blue of the robe of the ephod denoted the heavenly origin of the priest’s office; the shining whiteness of the ordinary garments, the purity required in those who served before Jehovah; the gold, the diversified colours, the rich embroidery and gems, in the other articles of attire, the exalted honour of those whom Jehovah had chosen, and caused to approach to him, that they might dwell in his courts (Psa 65:4). More specifically, the garments bore testimony

(1) to the fundamental requirement of holiness in the priesthood. This requirement found its most distinct expression in the engraved plate on the high priest’s mitre. Holiness was to be the characteristic of the people as a whole. Most of all was it required in those who stood in so peculiarly near a relation to Jehovah, and on whom it devolved to make atonement for the others. The requirement is perfectly fulfilled in Christ, whose people, in turn, are called to holy living.

(2) To the representative character of the priesthood. This was beautifully imaged by the fact that, both on his shoulders and on his breast, the high priest bore precious stones engraved with the names of the twelve tribes of Israel (Exo 27:9-13; 17-23). Another indication of this representative character is found in the order to place bells upon the hem of the robe of the ephod, that the people might hear the sound of his movements as he went in and out of the holy place (verse 35). Conscious that he was transacting in God’s presence in their name, they were to follow him with their thoughts and prayers in the different parts of his sacerdotal task. It was, however, the wearing of “the breast-plate of judgment” (verse 29), which most specially declared that the high priest appeared before God as the people’s representative. His function, as clothed with the breast-plate, was to sustain the “right” of the children of Israel before Jehovah (verse 30). The “right” included whatever claims were given them on the justice and mercy of Jehovah by the stipulations of the covenant, it was a “right” derived, not from unfailing obedience to the law, but from Jehovah’s goodness. It was connected with atonement. Our “right,” in like manner, is embodied in Christ, who bears us on his heart continually in presence of his Father.

(3) To the priestly function of mediation. The onyx stones on the shoulders of the high priest, each having engraved on it six of the names of the tribes of Israel (Exo 27:12), indicated that on him rested the burden or responsibility of the entire congregation. A more distinct expression of this idea is given in verse 38, in connection with the gold plate of the mitre, engraved with HOLINESS TO THE LORD“It shall be upon Aaron’s forehead, that Aaron. may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.” A shadow of the higher mediation. Our persons, gifts, and works find acceptance only in Christ.

(4) To the need of sympathy in the priest, as a qualification for his office. The high priest was to bear the names of the children of Israel upon his heart, graven on the stones of the breast-plate (verse 23). Christ has perfect sympathy (Heb 2:14-18; Heb 4:14 16). The people also, as is hinted in verse 35, were to have sympathy with their priest.

(5) To the function of the priest, as revealer of God’s will (verse 30). Urim and Thummimwhatever these wereare now superseded by the external word, and the inward illumination of Christ’s Spirit. Christ gives forth unerring revelations of the will of the Father. “Lights and perfections” is not too high a name to bestow upon the Scriptures (Psa 19:7-12; 2Ti 3:15, 2Ti 3:16).J.O.

Fuente: The Complete Pulpit Commentary

Exo 28:1. And take thou unto thee Aaron thy brother The house and the more material parts of the furniture being provided, Jehovah next appoints the ministers of that house, and by a solemn consecration sets apart Aaron and his sons. What we read, that he may minister unto me, should certainly be read, according to the Samaritan and others, that they may minister unto me. There cannot be the least doubt that there were priests among the Hebrews before this time, as we have had occasion frequently to remark in the course of our notes; see, particularly, ch. Exo 19:22; Exo 19:24.

Fuente: Commentary on the Holy Bible by Thomas Coke

H.The vision or the ideal of the tabernacle. The ordering of the ark and of the house of the covenant; of the living presence of the law and of the dwelling-place of the law-giver

Exodus 25-31

I. Contributions for the Building. Preliminary Condition

1And Jehovah spake unto Moses, saying, 2Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart 3[whose heart maketh him willing] ye shall take my offering. And this is the offering which ye shall take of them; gold, and silver, and brass, 4And blue, and purple, and scarlet, and fine linen, and goats hair, 5And rams skins dyed red, and badgers [seals] skins, and shittim [acacia] wood, 6Oil for the light, spices for anointing [the anointing] oil, and for sweet [the sweet] incense, 7Onyx stones, and stones to be set in [set, for] the ephod, and in [for] the breast-plate. 8And let them make me a sanctuary that I may dwell among them. 9According to all that I shew thee, after [thee,] the pattern of the tabernacle, and the pattern of all the instruments [furniture] thereof, even so shall ye make it.

II. The Structure itself. The Place of Worship
1. The Ark

10And they shall make an ark of shittim [acacia] wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 11And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown [moulding] of gold round about. 12And thou shalt cast four rings of gold for it, and put them in the four corners [feet] thereof; and two rings shall be in [on] the one side of it, and two rings in [on] the other side of it. 13And thou shalt make staves of shittim 14[acacia] wood, and overlay them with gold. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them [to bear the ark with]. 15The staves shall be in the rings of the ark: they shall not be taken from it. 16And thou shalt put into the ark the testimony which I shall give thee. 17And thou shalt make a mercy-seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 18And thou shalt make two cherubims [cherubim] of gold, of beaten work shalt thou make them in [at] the two ends of the mercy-seat. 19And make one cherub on [at] the one end, and the other cherub on [at] the other end: even of [of one piece with] the mercy-seat1 shall ye make the cherubims [cherubim] on [at] the two ends thereof. 20And the cherubims [cherubim] shall stretch forth their wings on high, covering the mercy-seat with their wings, and their faces shall look [with their faces] one to another: toward the mercy-seat shall the faces of the cherubims [cherubim] be. 21And thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 22And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubims [cherubim] which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

2. The Table

23Thou shalt also make a table of shittim [acacia] wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. 24And thou shalt overlay it with pure gold, and make thereto a crown [moulding] of gold round about. 25And thou shalt make unto it a border of an [a] hand breadth round about, and thou shalt make a golden crown [moulding] to the border thereof round about. 26And thou shalt make for it four rings of gold, and put the rings in [on] the four 27corners that are on [belong to] the four feet thereof. Over against [Close by] the border shall the rings be for places of [for] the staves to bear the table. 28And thou shalt make the staves of shittim [acacia] wood, and overlay them with gold, that the table may be borne with them. 29And thou shalt make the dishes [plates] thereof, and spoons [the cups] thereof, and covers [the flagons] thereof, and bowls [the bowls] thereof, to cover [pour out] withal: of pure gold shalt thou make them. 30And thou shalt set upon the table shew-bread before me alway.

3. The Candlestick

31And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers shall be of the same [of beaten work shall be made the candlestick, its base and its shaft: its cups, its knobs, and its flowers shall be of one piece with it].2 32And six branches shall come out [coming out] of the sides of it: three branches of the candlestick out of the one side [one side of it], and three branches of the candlestick 33out of the other side [side of it]: Three bowls [cups] made like unto almonds [almond-blossoms] with a knop and a flower in one branch [in one branch, a knob and a flower]; and three bowls [cups] made like almonds [almond-blossoms] in the other branch, with [branch,] a knop [knob] and a flower: so in 34[for] the six branches that come out of the candlestick. And in the candlestick shall be four bowls [cups] made like unto almonds, with [almond-blossoms,] their 35[its] knops [knobs] and their [its] flowers. And there shall be a knop [knob] under two branches of the same [of one piece with it], and a knop [knob] under two branches of the same [of one piece with it], and a knop [knob] under two branches of the same [of one piece with it], according to [for] the six branches that proceed 36[come] out of the candlestick. Their knops [knobs] and their branches shall be of the same [of one piece with it]: all it [all of it] shall be one beaten work of pure gold. 37And thou shalt make the seven lamps thereof; and they shall light [set up] the lamps thereof, that they may give light over against it. 38And the tongs [snuffers] 39thereof, and the snuff-dishes thereof, shall be of pure gold. Of a talent of pure 40gold shall he make it [shall it be made], with all these vessels [instruments]. And look [see] that thou make them after their pattern, which was shewed thee in the mount.

4. The Dwelling (the Tent)

Exo 26:1. Moreover thou shalt make the tabernacle with ten curtains of [curtains: of] fine twined linen, and blue, and purple, and scarlet: with [scarlet, with] cherubims [cherubim] of cunning work [the work of a skilful weaver] shalt thou make them. 2The length of one [each] curtain shall be eight and twenty cubits, and the breadth of one [each] curtain four cubits: and every one of the 3[all the] curtains shall have one measure. The five [Five of the] curtains shall be coupled together one to another; and other [the other] five curtains shall be coupled one to another. 4And thou shalt make loops of blue upon the edge of the one [first] curtain from the selvedge [at the border] in the coupling [the set of curtains]; and likewise shalt thou make in [so shalt thou do with] the uttermost edge of another curtain [the edge of the outmost curtain] in the coupling of the second [in the second set of curtains]. 5Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second [in the second set of curtains]; that the loops may take hold one of [the loops shall be opposite one to] another. 6And thou shalt make fifty taches [clasps] of gold, and couple the curtains together [one to another] with the taches [clasps]; and it shall be one tabernacle [the tabernacle shall be one]. 7And thou shalt make curtains of goats hair to be a [for a] covering [tent] upon [over] the tabernacle: eleven curtains shalt thou make. 8The length of one [each] curtain shall be thirty cubits, and the breadth of one [each] curtain four cubits: and [cubits:] the eleven curtains shall be all of [shall have] one measure. 9And thou shalt couple five curtains by themselves and six curtains by themselves, and shalt double [fold together] the sixth curtain in the forefront [front] of the tabernacle [tent]. 10And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling [first set of curtains], and fifty loops in the edge of the curtain which coupleth the second 11[is the second set]. And thou shalt make fifty taches [clasps] of brass, and put the taches [clasps] into the loops, and couple the tent together, that it may [and it shall] be one. 12And the remnant [excess] that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the back-side [back] of the 13tabernacle. And a [the] cubit on the one side, and a [the] cubit on the other side of that which remaineth in the length of the curtains of the tent, it [tent,] shall hang over the sides of the tabernacle on this side and on that side, to cover it. 14And thou shalt make a covering for the tent of rams skins dyed red, and a covering above of badgers skins [of seal-skins above]. 15And thou shalt make boards 16[the boards] for the tabernacle of shittim [acacia] wood standing up. Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one 17[each] board. Two tenons shall there be in one [each] board, set in order one against [equally distant from one] another: thus shalt thou make for [do unto] all the boards of the tabernacle. 18And thou shalt make the boards for the tabernacle, twenty boards on [for] the south side southward. 19And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his [its] two tenons, and two sockets under another board for his [its] two tenons. 20And for the second side of the tabernacle on [for] the north side there shall be twenty boards: 21And their forty sockets of silver; two sockets under one board, and two sockets under another board. 22And for the sides [rear] of the tabernacle westward thou shalt make six boards. 23And two boards shalt thou make for the corners of the tabernacle in the two sides [in the rear]. 24And they shall be coupled together [be double] beneath, and they shall be coupled together3 above the head of it unto one ring [and together they shall be whole up to the top of it, unto the first ring]: 25thus shall it be for them both; they shall be for the two corners. And they [there] shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board and two sockets under another board. 26And thou shalt make bars of shittim [acacia] wood; five for the boards of the one side of the tabernacle, 27And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides [the rear] westward. 28And the middle bar in the midst [middle] of the boards shall reach [pass through] from end to end. 29And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: 30and thou shalt overlay the bars with gold. And thou shalt rear [set] up the tabernacle according to the fashion thereof which was [hath been] shewed thee in the mount.

5. The Veil

31And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims [linen: with cherubim, the work of a skilful workman] shall it be made. 32And thou shalt hang it upon four pillars of shittim [acacia] wood overlaid with gold: their hooks shall be of gold, upon four sockets of silExo Exo 25:33 And thou shalt hang up the veil under the taches [clasps], that thou mayest bring [and shalt bring] in thither within the veil the ark of the testimony: and the veil shall divide unto you between the holy place and the most holy [the holy of holies]. 34And thou shalt put the mercy-seat upon the ark of the testimony in the most holy place [holy of holies]. 35And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. 36And thou shalt make an hanging [a screen] for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needle-work 37[the work of the embroiderer]. And thou shalt make for the hanging [screen] five pillars of shittim [acacia] wood, and overlay them with gold; and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

6. The Altar of Burnt-offering

Chap. Exo 27:1 And thou shalt make an [the] altar of shittim [acacia] wood, five cubits long, and five cubits broad; the altar shall be four-square: and the height thereof shall be three cubits. 2And thou shalt make the horns of it upon the four corners thereof: his [its] horns shall be of the same [of one piece with it]: 3and thou shalt overlay it with brass. And thou shalt make his [its] pans [pots] to receive his [to take away its] ashes, and his [its] shovels, and his [its] basins, and his [its] fleshhooks, and his [its] firepans: all the vessels thereof thou shalt make of brass [copper]. 4And thou shalt make for it a grate [grating] of network of brass [copper]; and upon the net shalt thou make four brazen [copper] rings in 5[on] the four corners thereof. And thou shalt put it under the compass of the altar beneath [below, under the ledge of the altar], that the net may be even to the midst [and the net shall reach up to the middle] of the altar. 6And thou shalt make staves for the altar, staves of shittim [acacia] wood, and overlay them with brass [copper]. 7And the staves [staves thereof] shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it [in bearing it]. 8Hollow with boards shalt thou make it: as it was [hath been] shewed thee in the mount; so shall they make it.

7. The Court

9And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine-twined linen of an hundred [linen a hundred] cubits long for one side: 10And the twenty pillars thereof and their twenty sockets shall be of brass [copper]; the hooks of the pillars and their fillets [rods] shall be of silExo Exo 25:11 And likewise for the north side in length there shall be hangings of an hundred [hangings a hundred] cubits long, and his [its] twenty pillars and their twenty sockets of brass 12[copper]; the hooks of the pillars and their fillets [rods] of silver. And for the breadth of the court on the west side shall be hangings of fifty cubits [hangings fiftycubits long]: their pillars ten, and their sockets ten. 13And the breadth of the court on the east side eastward shall be fifty cubits. 14The hangings of one side of the gate shall be fifteen cubits [Fifteen cubits of hangings shall be on one side of the gate]: their pillars three, and their sockets three. 15And on the other side shall be hangings fifteen cubits [fifteen cubits of hangings]: their pillars three, and their sockets three. 16And for the gate of the court shall be an hanging [a screen] of twenty cubits, of blue, and purple, and scarlet, and fine-twined linen, wrought with needle-work [linen, embroidered work]: and their pillars shall be four, and their sockets four. 17All the pillars round about the court [of the court round about] shall be filleted with silver [joined with rods of silver]; their hooks shall be of silver, and their sockets of brass [copper]. 18The length of the court shall be an [a] hundred cubits, and the breadth fifty everywhere, and the height five cubits, of fine-twined linen, and their sockets of brass [copper]. 19All the vessels [furniture] of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court shall be of brass [copper].

III. The Persons and Things occupying the Building. The Ritual Worship
1. The Oil for the Lamp

20And thou shalt command the children of Israel, that they bring thee pure oil olive beaten [beaten olive oil] for the light, to cause the [a] lamp to burn always [continually]. 21In the tabernacle of the congregation [tent of meeting] without the veil, which is before the testimony, Aaron and his sons shall order [trim] it from evening to morning before Jehovah: it shall be a statute forever unto [throughout] their generations on the behalf of [on the part of] the children of Israel.

2. The Clothing of the Priest and of his Sacerdotal Assistants

Exo 28:1 And take thou [bring thou near] unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priests office [that he may be a priest unto me], even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aarons sons. 2And thou shalt make holy [sacred] garments for Aaron thy brother for glory [honor] and for beauty. 3And thou shalt speak unto all that are wise-hearted [all the skilful-hearted], whom I have filled with the spirit of wisdom [skill], that they may make Aarons garments to consecrate [sanctify] him, that he may minister unto me in the priests office [that Hebrews 4 may be a priest unto me]. And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a broidered [checkered] coat, a mitre [turban], and a girdle: and they shall make holy [sacred] garments for Aaron thy brother, and [and for] his sons, that he may minister unto me in the priests office 5[that he may be a priest unto me]. And they shall take gold, and blue, and purple, and scarlet, and fine linen. 6And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine-twined linen, with cunning work [linen, the work of askilful weaver]. 7It shall have the two shoulder-pieces thereof joined at [have two shoulder-pieces joined to] the two edges thereof: and so it [and it] shall be joined together. 8And the curious girdle of the ephod [the embroidered belt for girding it], which is upon it, shall be of the same [same piece], according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine-twined linen. 9And thou shalt take two onyx stones and grave [engrave] on them the names of the children of Israel: 10Six of their names on one stone, and the other six names of the rest [and thenames of the six remaining ones] on the other stone, according to their birth. 11With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with [according to] the names of the children of Israel: thou shalt make them to be set [inclosed] in ouches [settings] of gold. 12And thou shalt put the two stones upon the shoulders [shoulder-pieces] of the ephod for stones of memorial unto [as memorial stones for] the children of Israel: and Aaron shall bear their names before Jehovah upon his two shoulders for a memorial. 13And thou shalt make ouches [settings] of gold; 14And two chains of pure gold at the ends; of wreathen work shalt thou make them [pure gold; like cords shalt thou make them, of wreathen work]: and fasten [and thou shalt put] the wreathen chains to the ouches 15[on the settings]. And thou shalt make the breastplate of judgment, with cunning work [the work of a skilful weaver]; after [like] the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt 16 thou make it. Four square it shall be being doubled [It shall be square and double]; a span shall be the length thereof, and a span shall be the breadth thereof. 17And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be [stones: a row of sardius, topaz, and emerald shall be] the first row. 18And the second row shall be an emerald, [carbuncle], a sapphire, and a diamond. 19And the third row a ligure, an agate, and an amethyst. 20And the fourth row a beryl [chrysolite], and an onyx, and a jasper: they shall set in gold in their inclosings. 21And the stones shall be with [according to] the names of the children of Israel, twelve, according to their names, like [names: like] the engravings of a signet; every [signet, every] one with [accordingto] his name shall they be according to [be for] the twelve tribes. 22And thou shalt make upon the breast-plate chains at the ends [like cords] of wreathen work of pure gold. 23And thou shalt make upon the breast-plate two rings of gold, and shalt put the two rings on the two ends of the breast-plate. 24And thou shalt put the two wreathen 25chains of gold in [on] the two rings which are on the ends of the breast-plate. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches [put on the two settings], and put them on the shoulder-pieces of the ephod before it [onthe front of it]. 26And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breast-plate, in [on] the border thereof which is in [toward] 27the side of the ephod inward. And two other rings of gold thou shalt make, and shalt put them on the two sides [shoulder-pieces] of the ephod underneath, toward [on] the fore-part thereof, over against [close by] the other coupling [the coupling] thereof, above the curious girdle of the ephod [the embroidered belt of theephod]. 28And they shall bind the breast-plate by the rings thereof unto the rings of the ephod with a lace [cord] of blue, that it may be above the curious girdle [the embroidered belt] of the ephod, and that the breast-plate be not loosed from the ephod. 29And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before Jehovah continually. 30And thou shalt put in the breast-plate of judgment the Urim and the Thummim; and they shall be upon Aarons heart, when he goeth in before Jehovah: and Aaron shall bear the judgment of the children of Israel upon his heart before Jehovah continually. 31And thou shalt make the robe of the ephod all of blue. 32And there shall be an hole in the top of it, in the midst thereof [And its opening for the head shall be in the middle of it]: it shall have a binding of woven work round about the hole of it [its opening], as it were the hole 33of an habergeon [like the opening of a coat of mail], that it be not rent. And beneath upon [And upon] the hem of it [its skirts] thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem [skirts] thereof; and bells of gold between them round about: 34A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem [skirts] of the robe round about. 35And it shall be upon Aaron to minister [for ministering]: and his sound [the sound thereof] shall be heard when he goeth in unto [goeth into] the holy place before Jehovah, and when he cometh out, that he die not. 36And thou shalt make a plate of pure gold, and grave [engrave] upon it, like the engravings of a signet, HOLINESS TO JEHOVAH. 37And thou shalt put it on a blue lace [cord], that it may be [and it shall be] upon the mitre [turban]; upon the forefront [front] of the mitre 38[turban] it shall be. And it shall be upon Aarons forehead, that Aaron may [and Aaron shall] bear the iniquity of the holy [sacred] things, which the children of Israel shall hallow in all their holy [sacred] gifts; and it shall be always upon his forehead, that they may be accepted before Jehovah. 39And thou shalt embroider [weave] the coat of fine linen, and thou shalt make the mitre [turban] of fine linen, and thou shalt make the [a] girdle of needle-work [embroidered work]. 40And for Aarons sons thou shalt make coats, and thou shalt make for them girdles, and bonnets [caps] shalt thou make for them, for glory [honor] and for beauty. 41And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate [ordain] them, and sanctify them, that they may minister unto me in the priests office [and they shall be priests unto me]. 42And thou shalt make them linen breeches to cover their [the flesh of their] nakedness; from the loins even unto [loins unto] the thighs they shall reach: 43And they shall be upon Aaron, and upon his sons, when they come in unto [come into] the tabernacle of the congregation [tent of meeting], or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his [and unto his] seed after him.

3. The Consecration of the Priests

Exo 29:1 And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priests office [to be priests unto me]: Take one young bullock, and two rams without blemish, 2and unleavened bread, and cakes unleavened tempered [mingled] with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them. 3And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams. 4And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation [tent of meeting], and shalt wash them with water. 5And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breast-plate, and gird him with the curious girdle [embroidered belt] of the ephod. 6And thou shalt put the mitre [turban] upon his head, and put the holy crown upon the mitre [turban]. 7Then shalt thou [And thou shalt] take the anointing oil, and pour itupon his head, and anoint him. 8And thou shalt bring his sons, and put coats upon them. 9And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets [bind caps] on them: and the priests office [priesthood] shall be theirs for [by] a perpetual statute: 10and thou shalt consecrate Aaron and his sons. And thou shalt cause a bullock to be brought [bring the bullock] before the tabernacle of the congregation [tent of meeting]: and Aaron and his sons shall put their hands upon the head of the bullock. 11And thou shalt kill the bullock before Jehovah, by the door of the tabernacle of the congregation [tent of meeting]. 12And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom [at the base] of the altar. 13And thou shalt take all the fat that covereth the inwards, and the caul that is above [lobe above] the liver, and the two kidneys and the fat that is upon them, and burn themupon the altar. 14But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin-offering. 15Thou shalt also take one [the one] ram; and Aaron and his sons shall put [lay] their hands upon the head of the ram. 16And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar. 17And thou shalt cut the ram in pieces, and wash the inwards of him [his inwards], and his legs, and put them unto his pieces, and unto his head. 18And thou shalt burn the whole ram upon the altar: it is a burnt-offering unto Jehovah: it is a sweet savor, an offering made by fire [a fire-offering] unto Jehovah. 19And thou shalt take the other ram; and Aaron and his sons shall put [lay] their hands upon the head of the ram. 20Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about. 21And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons garments with him. 22Also thou shalt take of the ram the fat and the rump [the fat tail], and the fat that covereth the inwards, and the caul above [lobe of] the liver, and the two kidneys, and the fat that is upon upon them, and the right shoulder; for it is a ram of consecration: 23And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before Jehovah: 24And thou shalt put all [the whole] in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave-offering before Jehovah. 25And thou shalt receive [take] them of [from] their hands, and burn them upon the altar for a [upon the] burnt-offering, for a sweet savor before Jehovah: it is an offering made by fire [a fire-offering] unto Jehovah. 26And thou shalt take the breast of the ram of Aarons consecration [of Aarons ram of consecration], and wave it for [as] a wave-offering before Jehovah: and it shall be thy part. 27And thou shalt sanctify the breast of the wave-offering, and the shoulder of the heave-offering, which is waved, and which is heaved up, of the ram of the [of] consecration, even of that which is for Aaron, and of that which is for his sons: 28And it shall be Aarons and his sons by a statute for ever from the children of Israel; for it is an [a] heave-offering: and it shall be an [a] heave-offering from the children of Israel of the sacrifice of their [Israel of their] peace-offerings,even their heave-offering unto Jehovah. 29And the holy garments of Aaron shall be 30his sons after him, to be anointed therein, and to be consecrated in them. And that son that is priest in his stead shall put them on seven days [Seven days shall he of his sons who is priest in his stead put them on], when he cometh into the tabernacle of the congregation [tent of meeting] to minister in the holy place. 31And thou shalt take the ram of the [of] consecration, and seethe [boil] his flesh in the 32[a] holy place. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation [tentof meeting]. 33And they shall eat those things wherewith the [wherewith] atonement was made, to consecrate and to sanctify them; but a stranger shall not eat thereof, 34because they are holy. And if aught of the flesh of the consecrations [consecration], or of the bread, remain unto [until] the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy. 35And thus shalt thou do unto Aaron and to his sons, according to all things which [all that] I have commanded thee: seven days shalt thou consecrate them.

4. Consecration and Design of the Altar of Burnt-offering

36And thou shalt offer every day a bullock for a sin-offering for atonement: and thou shalt cleanse the altar, when thou hast made an [by making] atonement for it, and thou shalt anoint it, to sanctify it. 37Seven days thou shalt make an [make] atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever 38toucheth the altar shall be holy. Now this is that which thou shalt offer upon the altar: two lambs of the first year [a year old] day by day continually. 39The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even: 40And with the one lamb a tenth deal [part] of flour mingled with the fourth part of an [a] hin of beaten oil; and the fourth part of an [a] hin of wine for a drink-offering. 41And the other lamb thou shalt offer at even, and shalt do thereto according to the meat-offering of [shalt offer with it the same meal-offering as in] the morning, and according to the drink-offering thereof [and the same drink-offering], for a sweet savor, an offering made by fire [a fire-offering] unto Jehovah. 42This shall be a continual burnt-offering throughout your generations at the door of the tabernacle of the congregation [tent of meeting] before Jehovah; where I will meet [meet with] you, to speak there unto thee. 43And there I will meet with the children of Israel, and the tabernacle [and it] shall be sanctified by my glory. 44And I will sanctify the tabernacle of the congregation [tent of meeting], and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priests office 45[to be priests unto me]. And I will dwell among the children of Israel, and will be their God. 46And they shall know that I am Jehovah their God, that brought them forth out of the land of Egypt, that I may [might] dwell among them: I am Jehovah their God.

5. The Altar of Incense

Exo 30:1 And thou shalt make an altar to burn incense upon: of shittim 2[acacia] wood shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; four-square shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same [of one piece with it]. 3And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto [for] it a crown of gold round about. 4And two golden rings shalt thou make to [for] it under the crown of it, by the two corners [upon the two flanks] thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal [with]. 5And thou shalt make the staves of shittim [acacia] wood, and overlay them with gold. 6And thou shalt put it before the veil that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee. 7And Aaron shall burn thereon sweet incense every morning: when he dresseth [trimmeth] the lamps, he shall burn incense upon it. 8And when Aaron lighteth [setteth up] the lamps at even, he shall burn incense upon it [burn it], a perpetual incense before Jehovah throughout your generations. 9Ye shall offer no strange incense thereon, nor burnt-sacrifice [burnt-offering], nor meat-offering [meal-offering]; neither shall ye pour [and ye shall pour no] drink-offering thereon. 10And Aaron shall make an [make] atonement upon [for] the horns of it once in a [the] year with the blood of the sin-offering of atonements: once in the year shall he make atonement upon [for] it throughout your generations: it is most holy unto Jehovah.

6. The Contributions for the Sanctuary (Poll-tax)

11And Jehovah spake unto Moses saying, 12When thou takest the sum of the children of Israel after [according to] their number, then shall they give every man a ransom for his soul unto Jehovah, when thou numberest them; that there be [maybe] no plague among them, when thou numberest them. 13This they shall give, every one that passeth among [over unto] them that are numbered, half a shekel after [according to] the shekel of the sanctuary: (a shekel is twenty gerahs): an [a] half shekel shall be the offering of [unto] Jehovah. 14Every one that passeth among [over unto] them that are numbered, from twenty years old and above, shall give an offering unto Jehovah [Jehovahs offering]. 15The rich shall not give more, and the poor shall not give less than half a [the half] shekel, when they give an offering unto Jehovah [give Jehovahs offering], to make an [make] atonement for your souls. 16And thou shalt take the atonement money of [from] the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation [tent of meeting]; that it may be [and it shall be] a memorial unto [for] the children of Israel before Jehovah, to make an [make] atonement for your souls.

7. The Laver

17And Jehovah spake unto Moses, saying, 18Thou shalt also make a laver of brass [copper], and his foot also of brass [its base of copper], to wash withal [in]: and thou shalt put it between the tabernacle of the congregation [tent of meeting] and the altar, and thou shalt put water therein. 19For Aaron and his sons shall wash their hands and their feet thereat [from it]: 20When they go into the tabernacle of the congregation [tent of meeting], they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire [afire-offering] unto Jehovah: 21So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.

8. The holy Anointing Oil

22Moreover Jehovah spake unto Moses, saying, 23Take thou also unto thee principal spices [the chief spices], of pure [flowing] myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, 24And of cassia five hundred shekels, after [accordingto] the shekel of the sanctuary, and of oil olive an [olive oil a] hin: 25And thou shalt make it an oil of holy ointment [a holy anointing oil], an ointment compound [compounded] after the art of the apothecary [a perfumed ointment, the work of theperfumer]: it shall be an [a] holy anointing oil. 26And thou shalt anoint the tabernacle of the congregation therewith [therewith the tent of meeting], and the ark of the testimony, 27And the table and all his vessels [its furniture], and the candlestick and his vessels [its furniture] and the altar of incense, 28And the altar of burnt-offering with all his vessels [its furniture], and the laver and his foot [its base]. 29And thou shalt sanctify them, that they may be most holy: whatsoever [whosoever] toucheth them shall be holy. 30And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priests office [to be priests unto me]. 31And thou shalt speak unto the children of Israel, saying, This shall be an [a] holy anointing oil unto me throughout your generations. 32Upon mans flesh shall it not be poured, neither shall ye make any other like it, after the composition of it [and ye shall make none like it with its33proportions]: it is holy, and it shall be holy unto you. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even [he shall] be cut off from his people.

9. The Incense

34And Jehovah said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight [an equal part]: 35And thou shalt make it a perfume, a confection, after the art of the apothecary, tempered together [make of it an incense, a perfume, thework of the perfumer, salted], pure, and holy: 36And thou shalt beat some of it very small [it fine], and put of it before the testimony in the tabernacle of the congregation [tent of meeting], where I will meet with thee: it shall be unto you most holy. 37And as for the perfume [And the incense] which thou shalt make, ye shall not make to [for] yourselves according to the composition [with its proportions]: it shall be unto thee holy for [unto] Jehovah. 38Whosoever shall make [make any] like unto that, to smell thereto [thereof], shall even [he shall] be cut off from his people.

IV. The Architects. The Master-workman Bezaleel and his Vocation. Sacred Art

Exo 31:1, And Jehovah spake unto Moses, saying, 2See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner [kinds] of workmanship, 4To devise cunning [skilful] works, to work in gold, and in silver, and in brass [copper], 5And in cutting of stones, to set them [stones for setting], and in carving of timber, to work in all manner [kinds] of workmanship. 6And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they make all that I have commanded thee: 7The tabernacle of the congregation [tent of meeting], and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the tabernacle [tent], 8And the table and his [its] furniture, and the pure candlestick with all his [its] furniture, and the altar of incense, 9And the altar of burnt-offering with all his [its] furniture, and the laver and his foot [its base], 10And the cloths [garments] of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priests office [aspriests], 11And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.

V. The Condition of the Vitality of the Ritual. The Sabbath

12And Jehovah spake unto Moses, saying, 13Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am Jehovah that doth sanctify you. 14Ye shall keep the sabbath therefore [And ye shall keep the sabbath]; for it is holy unto you: every one that defileth [profaneth] it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. 15Six days may work be done; but in [on] the seventh is the [a] sabbath of rest, holy to Jehovah: whosoever doeth any work in [on] the sabbath day, he shall surely be put to death. 16Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations for [as] a perpetual 17covenant. It is a sign between me and the children of Israel for ever: for in six days Jehovah made heaven and earth, and on the seventh day he rested, and was refreshed. 18And he gave unto Moses, when he had made an end of communing [speaking] with him upon mount Sinai, two [the two] tables of [of the] testimony, tables of stone, written with the finger of God.

TEXTUAL AND GRAMMATICAL

[Exo 25:19. , etc. Literally, From the mercy-seat shall ye make the cherubim. This is understood by some to mean: rising up from the mercy-seat. But the simple hardly conveys that notion; it has, perhaps, somewhat of its original import, part, so that the direction is to make the cherubim a part of the mercy-seat, i.e., of one piece with it.Tr.]

[Exo 25:31. The change proposed in the punctuation is one required by the Masoretic accentuation, as well as by the sense, though adopted by only a few commentators (Knobel, Do Wette, Bunsen). When it is said, its base and its shaft, etc., shall be made of the same, the question arises, the same with what? For the several specifications include the whole of the candlestick. The direction thus would be to make all the several parts of the candlestick of the same piece with the candlestickwhich is senseless.Tr.]

[Exo 26:24. The A. V. rendering (favored also by Kalisch, Gesenius, Glaire, De Wette, Frst, and Canon Cook) assumes to be a contracted form of . But it is singular (if this is the case) that both forms should occur in the same verse, and more singular still that there should be the same conjunction of the two forms in the parallel passage Exo 36:29. So long as at the best the obscurity of the description is not relieved by such an assumption, it seems much more reasonable to take in its natural sense of perfect, whole, and elucidate the meaning, if possible, on that assumption.Tr.]

EXEGETICAL AND CRITICAL

The origin of the tabernacle is twice recorded in Exodus: first, (considered from its divine side) as a command of God, or (considered from its human side) as a vision or ideal (the tabernacle which God showed Moses on the mount), 2531; secondly, as the historical fact of the execution of the building of the work commanded by Jehovah, but interrupted by the history of the golden calf, 3540.
The tabernacle is not merely a place of worship; but, as being the house of the ark of the covenant or of the tables of the law, and as being the house of the Lord of the covenant who manifests Himself in the Holy of holies, it is first of all the centre of the whole legislation and the residence of the lawgiver Himself, who holds sway between the cherubim over His law, and will not let it become a dead ordinance, but makes sure that from out of the Holy of holies it shall grow into a living power. Hence, therefore, the history of this institution properly stands in Exodus, not in Leviticus. Jehovah has redeemed His people out of the house of bondage, and brought them to His holy house, which is at once palace, temple, and court-house, or public gathering-placethe house in which Jehovah meets with His people.

The tabernacle has been called a nomadic temple. It is indeed the preliminary form of the temple, but itself continued, after the people ceased their wanderings, for a long time to change its location in Israel until Solomons temple was built. As the prototype and opposite of garish heathen temples; as the historical model of the Israelitish temple in its three principal historical forms (temples of Solomon, Zerubbabel, and Herod); as the religious model, or outline, the type of Christian places of worship; and as the symbol of the proportions of the kingdom of God, both outwardly and inwardly considered; accordingly, as the fundamental form of every real sanctuary, the tabernacle preserves an imperishable significancealmost more significant in its naked simplicity than with its ornamentation and wealth. When the outward glory of the temple is gone, God will rebuild the tabernacle of David (Amo 9:11-12).

The tabernacle as Moses idea, which indeed he owes to divine revelation, characterizes Moses as also a great and original man in Hebrew art. Bezaleel was only the artist or master-workman who carried out the idea, working according to Moses plan; and even Michel Angelo, who chiselled the figure of Moses, worked, as architect, according to the theocratic outline which had been introduced into the world through Moses.
Of the numerous treatises on this sanctuary comp. besides Bhr (Symbolik des mosaischen Kultus I. p. 53 sqq.) and Keil (Bibl. Archologie 1, 17 sqq.), especially Leyrer in Herzogs Real-Encyklopdie, Art. Stiftshtte, which gives a condensed view of all the opinions and conjectures which have been propounded respecting its structure and significance. The latest monograms are: Wilh. Neumann, Die Stiftshtte in Bild und Wort gezeichnet, Gotha, 1861 (rich in fantastic hypotheses derived from the discoveries at Nineveh), and C. J. Riggenbach, Die mosaische Stiftshtte mit drei lithogr. Tafeln. (Basel, 18624). Vid. Knobel, Commentary, pp. 249257. Popper, Der biblische Bericht ber die Stiftshtte, etc. (Leipzig, 1862). Wangemann, Die Bedeutung der Stiftshtte. Wissenschaftlicher Vortrag, etc. (Berlin, 1866). Also Winers Reallexicon and Zellers Biblisches Wrterbuch. [To these may be added, besides Smiths Bible Dictionary and Kittos Cyclopedia, Kurtz, Sacrificial Offerings of the O. T.; Haneberg, Die religisen Alterthmer der Bibel (Munich, 1869); T. O. Paine, Solomons Temple (Boston, H. H. & T. W. Carter, 1870); and E. E. Atwater, History and Significance of the Sacred Tabernacle of the Hebrews (Dodd & Mead, New York, 1875).Tr.]

I. General view of the ideal plan of the building. Exo 25:1 to Exo 31:11

External Prerequisites. Building Materials. Assessments for the Building. Exo 25:1-9.

a. The Divine Side of the Dwelling

1. The Ark of the Covenant, with the Mercy-seat and the Cherubim, as the chief thing in the whole Building, Exo 25:10-22. Object of it: the continual, living Revelation of God. Exo 25:22. The Holy of Holies.

2. The Table of Shew-bread (of Communion with God, consecrated to God, Exo 25:30), and the Candlestick with its Appurtenances (the Divine Illumination in accordance with the Ideal, Exo 25:40), Exo 25:23-40.

3. The Sanctuary. Divine and Human. The Tent, or the Dwelling itself, Exo 26:1-30. Conformed to the Ideal, Exo 26:30.

4. The Veil to distinguish and divide the Holy of Holies from the Sanctuary, Exo 26:31-37.

b. The Human Side of the Dwelling

1. The Altar of Burnt-offering. Chap. Exo 27:1-8. Conformed to the Ideal, Exo 27:8.

2. The Court, Exo 27:9-19.

c. Functions Connected with the Building

1. Bringing of the holy Oil, and the Preparation of the Candlestick, Exo 27:20-21.

2. Equipment of the Priest, the High priest and his Assistants, Exo 28:1-43. Object of it, Exo 28:35; Exo 28:43.

3. Consecration of the Priests and the Sacrificial Functions of the Priest, Exo 29:1-46. Object, Exo 29:43-46.

4. Altar of Incense, and its Use, Exo 30:1-10.

5. Assessment for the Sanctuary as a Continual Memorial for the People, Exo 30:11-16.

6. The Brazen Laver in the Court for the Priests to wash from, Exo 30:17-21.

7. The Anointing of the Holy Things. The most holy Ointment, Exo 30:22-33.

8. The Most Holy Incense, Exo 30:34-38.

d. The Master-workmen

Exo 31:1-11.

*****Conclusion.The fundamental condition on which the meeting between Jehovah and His people ideally rests: the Sabbath, Exo 31:12-17. The addition of the Directions concerning the Tabernacle to the completed written Law, Exo 31:18.

II. General view of the actual construction of the building

Foundation: The Sabbath as Prerequisite to the Tabernacle. Exo 35:1-3 (Exo 31:14-17).

1. The Assessments for the Building, and the Preparation of the Material made under the direction of the Master-workmen, Exo 35:4 to Exo 36:7 (Exo 25:1-9; Exo 31:1-11).

2. The Work on the Dwelling, Exo 36:8-38 (Exo 26:1-37).

3. The Ark of the Covenant, the Mercy-seat, and the Cherubim, Exo 37:1-9 (Exo 25:10-22).

4. The Table, with its Appurtenances, Exo 37:10-16 (Exo 25:23-30).

5. The Candlestick, Exo 37:17-24 (Exo 25:31-40).

6. The Altar of Incense, the Incense, and the Anointing Oil, Exo 37:25-29 (Exo 30:1-10; Exo 30:23-38).

7. The Altar of Burnt-offering, Exo 38:1-7 (Exo 27:1-8).

8. The Brazen Laver, and the Court, Exo 38:8-20 (Exo 27:9-19).

9. The Reckoning of the Material used, Exo 38:21-31.

10. The official Garments of the Priests, Exo 39:1-31 (Exo 28:1-43). The Consecration of the Priests, and the Ordinance of the Sacrifices, Exo 29:1-46.

11. The Presentation of the Constituent Parts of the Dwelling, Exo 39:32-43.

12. The Erection of the Dwelling, and the Heavenly Consecration of it by means of the Pillar of Cloud and Fire, the Sign of the Veiled Presence of the Glory of the Lord, chap. 40.

Knobel calls attention to the exact reckoning in Exo 38:21 sqq. and the extraordinary circumstantiality and diffuseness which is found in no other narrator to the same degree. So extended a repetition does not occur elsewhere in all the Old Testament. As to the diffuseness, the O. T. everywhere gives details when the sanctuary is concerned, as becomes the symbolical significance of the sanctuary and the religious spirit of the Israelites, vid. 1 Samuel 4-7; 1Ki 5:1 to 1Ki 9:15; 2 Kings 12; 2 Chronicles 2-7; Ezekiel 40-47; the whole of Haggai; Zechariah 3, 4. It is taken for granted that here in every individual feature there is to be recognized the reflection of a religious thought. As to the repetition, however, stress is to be laid on the general consciousness of connection between ideal and real worship, as well as the special consciousness that the real tabernacle was built exactly according to the idea of it. Moreover, the second account is not a mere repetition of the first. In the presentation of the idea, the master-workmen come at the end; in the narrative of the actual erection of the building, at the beginning,quite in accordance with the relations of real life. In the execution of the work of the tabernacle the sacerdotal garments are described, and even the calculation of the cost of the buildingthe church account, so to speak. So the denunciation of a severe penalty on the manufacture, for private use, of the holy anointing oil and of the incense, is one of the means used to prevent the profanation of a legally prescribed system of worship. Even the hinderance in the execution of the work prescribed in the mount, occasioned by the golden calf, is not without meaning. How often it is a golden calf which hinders the execution of pure ideal ecclesiastical conceptions! Here, however, is everywhere manifested this feature of revelation, that the idea must become fact, and that the fact must answer to the idea.

We make five general divisions in the things commanded: I. The Prerequisitethe Materials. II. The Precept concerning the Structure itself. III. The Persons and Things occupying the Building. IV. The Architects and their Work. V. The Condition of the Vitality of the Institutionthe Sabbath.

Footnotes:

[1][Exo 25:19. , etc. Literally, From the mercy-seat shall ye make the cherubim. This is understood by some to mean: rising up from the mercy-seat. But the simple hardly conveys that notion; it has, perhaps, somewhat of its original import, part, so that the direction is to make the cherubim a part of the mercy-seat, i.e., of one piece with it.Tr.]

[2][Exo 25:31. The change proposed in the punctuation is one required by the Masoretic accentuation, as well as by the sense, though adopted by only a few commentators (Knobel, Do Wette, Bunsen). When it is said, its base and its shaft, etc., shall be made of the same, the question arises, the same with what? For the several specifications include the whole of the candlestick. The direction thus would be to make all the several parts of the candlestick of the same piece with the candlestickwhich is senseless.Tr.]

[3][Exo 26:24. The A. V. rendering (favored also by Kalisch, Gesenius, Glaire, De Wette, Frst, and Canon Cook) assumes to be a contracted form of . But it is singular (if this is the case) that both forms should occur in the same verse, and more singular still that there should be the same conjunction of the two forms in the parallel passage Exo 36:29. So long as at the best the obscurity of the description is not relieved by such an assumption, it seems much more reasonable to take in its natural sense of perfect, whole, and elucidate the meaning, if possible, on that assumption.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

4. The Tent, or the Dwelling itself. Exo 26:1-30

I. The Component Parts of the Tent as to Form.

a. The tent itself. (1) Ten curtains of byssus each 28 cubits long, and 4 cubits wide. (2) Fifty loops to each curtain, to connect together five curtains. (3) Five times fifty golden clasps, to connect the loops1

b. The covering of the tent. First covering, of goats hair: eleven curtains, each 30 cubits long, and 4 cubits wide, divided into sets of 5 and 6. For them 50 [or rather, 100] loops and 50 copper clasps. One curtain is folded double on the front side of the tent. The surplus cubits hang over on the two sides. A similar excess hangs over on the back end of the tent.Second covering, rams skins dyed red.Third covering, the outer one, seal-skins.

c. The supports of the tent. The boards of acacia wood. Each board 10 cubits long, 1 cubits wide. Two tenons in each board. Twenty boards on the south side resting on forty silver sockets (feet).Twenty boards on the north side with the same number of sockets. Six boards for the rear. Two boards for the corners of the rear. In addition, the bars (cross-bars or connecting bars), 5 for each side, the middle one passing the whole length of the framework. The bars and boards gilt. Also the rings for the bars.2

II. The Component Parts as to material. Byssus, linen, goats-hair, and the two kinds of skin. Acacia wood, gold, silver, copper.
III. The Colors. Especially significant. The covering proper of the tent contains the four colors: white, purplish-blue, purplish-red, crimson.
IV. The Work of the Curtains. The work of skilful weavers, i.e., with figures interwoven, viz., with figures of cherubim.

V. The different kinds of woven work.

5. The Veil. Exo 26:31-37

The division between the holy place and the Holy of holies. According to modern notions there is no difference between the wide, savage world and the court, no difference between the court and the holy place, none, in fine, between the holy place and the most holy. The Biblical notions are infinitely purer and finer. Even between the holy place and the most holy hangs a thick curtain, as between the Old and New Testament. The passage from the holy place into the Holy of holies has been made free to His people by Christ.
As the heaven of heavens is to be conceived as a high heaven consisting of individual heavens, the age (on) of ages (ons) as an age which consists of individual ages, the Sabbath of Sabbaths as one whose several week days are seven Sabbaths; so the Holy of holies is a sanctuary of sanctuaries, , and so, most holy. Especially is it to be observed that the three principal features of the holy place, viz., the table of shew-bread, the candlestick, and the altar of incense, here coalesce into one.

As there were three altars, so three curtains. The first screened the court; the second, the holy place; the third, the Holy of holies. The latter was the principal one. Keil and Knobel give details about the construction and arrangement of the curtain, as also about the Arab tents and Egyptian temples.3

6. The Altar of Burnt-offering. Exo 27:1-8

The fact that the altar of burnt-offering was separated not only from the Holy of holies, but also from the holy place, and stood in the court, serves to express this religious idea: that faith begins with the first approach to God, with obedience to His law and surrender to His judgment; but that it does not for that reason entitle one to an entrance into the interior communion with God in the sanctuary, still less to a complete union with God in the Holy of holies; although it has this as its aim, and is a preparation for it, and also through religious fellowship with the high-priest gives to him who makes the offering a conditional participation in the blessing of the Holy of holies, and gives him a hope of future entrance into the Holy of holies itself.

This distance between the holy place and the Holy of holies is also represented by the gradations in the value of the metallic ornamentations. The altar of burnt-offering was overlaid with copper: the seven-branched candlestick in the holy place consisted of fine or hollow vessels; the table of shew-bread was gilt; the ark of the covenant was gilt inside and outside, while its lid and the cherubim on it, as also the rim of the ark, were of solid gold. A similar relation exists between the curtains. The veil of the Holy of holies was the work of a skilled weaver, adorned with figures of cherubim in which the reflection of the cherubim in the Holy of holies appears. The second curtain, which screened the holy place, was simply woven in variegated colors, striped, or perhaps checkered; so also the screen at the entrance of the court. Significant special features in the altar of burnt-offering are particularly its horns, the points of the corners, the permanent power of the altar, so to speak, in contrast with the fire which now appears and now disappears; hence, as Keil says, the blood of the sin-offering was put upon them (Lev 4:7), and also those who sought the protection of their lives at the altar seized hold of them (vid. Exo 21:14). Among the vessels bowls appear again, but here to be used for sprinkling the blood. Special mention, moreover, is made of the grating of the altar under the ledge or rim (), and of this ledge itself. Upon the karkob, the ledge or rim, the priest stepped when an offering was made, or when he wished to add more wood, or do anything else on the altar (Keil). Knobel has a different view, holding [that the rim was only an ornament, that such a ledge to step on would have disfigured the altar, and moreover] that the altar was so high that it could not have been served without steps; which is contrary to Exo 20:26. Keil, on the contrary, supposes that the earth was slightly heaped up, so that the priest could step from it to the ledge. Neither does the height of the altar in Solomons temple (2Ch 4:1) exclude the assumption of such a gradual ascent. The grating was an enclosure to protect the altar; the rings by which the altar was carried were also fastened to it. The altar itself was a wooden structure consisting of four plane sides overlaid with copper, forming a hollow square, which was probably filled with earth, gravel, or stones (vid. Exo 20:24). The place for the fire had to be adequately separated from the wooden border.

7. The Court. Exo 27:9-19

The hangings which enclosed the court were not wrought in the four sacred colors, like the covering of the tabernacle itself, but were simply white. Moreover, they formed no roof, as that did, but only a boundary, an enclosure. The pillars here, moreover, have copper sockets, not silver ones; only the hooks of the pillars and the rods connecting them were of silver, the latter perhaps only overlaid with silver, as the pillars at the entrance of the tabernacle were gilt. It is to be further observed, that the court properly unites the notions of a porch and of a quadrangular wall of enclosure, since it passed around the tabernacle from east to west.

iii. the persons and things occupying the building. the ritual worship. Exo 27:20 to Exo 30:38.

In speaking now exclusively of the features of the ritual worship, it is to be observed that we must distinguish the general worship of the house of God from the specific, Levitical worship, the sacrificial ritual described in Leviticus.

1. The Oil for the Light. The Lamps. Exo 27:20-21

The first condition of life, in the house of the Lord as well as elsewhere, is light; and the prerequisite of that is oil. Light is the spirit in action, symbolized by oil, which is a symbol of the spiritual life itself. The first business of the priest was to be to prepare and produce lighteven in the Old Testament. How is it in this respect with the sacrificial priesthood of the present time? The text says that this is to be a perpetual statute. On the oil vid Knobel.4

2. The Sacerdotal Vocation. The Priesthis Assistants and Apparel. Exodus 28

The consecration of the priests is not treated of here, as Knobel thinks, but the priestly calling and its symbolic representation by means of the clothing; the consecration is not distinctly spoken of till the next chapter.
First, then, the vocation of the Priest, Exo 28:1-5. That Aaron is to be the priest (i.e., high priest), is presupposed; or, rather, it is Jehovahs commandment which is fulfilled by his coming before Moses, the prophet of God. The prophetic order is therefore perpetually the medium through which, and the condition on which, the priestly order officiates. But the priest is essentially only onea truth which in the N. T. is fulfilled in the high-priesthood of Christ. His sons therefore must approach with him, as being his descendants and legal successors, and as being his actual assistants. So they are first publicly presented to the congregation, and the latter take part in their appointment by furnishing men of sacred skill able to prepare the sacred garments which are to portray the symbolic phenomenon of the sacerdotal vocation, and by furnishing the materials for them (all of which is shadowed forth in Christianity, but not in the least in the infallible Pope). The main particulars are given in a significant order. As in the house of Jehovah the chief thing is the ark, so in the service of Jehovah is the breast-plate of the high-priest, with which, however, the shoulder-piece or ephod is immediately connected; for the priest is not only as a sympathizing intercessor to bear his people on his heart, but also, as a fellow-sufferer and laborer, on his shoulders. The shoulder-piece and the breast-plate form substantially one whole, whose most important part is the breast-plate; just as the mercy-seat is connected with the ark of the law, and yet forms in itself the principal thing in the Holy of holies, being, so to speak, the New Testament in the Old. So also in the breast-plate the eternal intercession of the eternal High Priest is adumbrated. Then follow the robe, the coat, the turban, and the girdle.

Next, therefore, is described the shoulder-piece or ephod, this being designed to underlie the breast-plate, Exo 28:6-14. From the whole cast of the precept it is evident that the culminating feature was its serving to bear the breast-plate. The material of the shoulder-piece is of as costly work, in all the four colors of the covenant, as the veil of the Holy of holies, except that instead of the figures of cherubim woven into the veil, this is to be artistically inwrought with gold, i.e., gold threads (Keil). According to Knobel, the ephod consisted of one piece, which had holes slit in it for the arms. But this leaves us no clear conception of it, for in this case there must have been another slit for the head too; and moreover in that case the symbolic reference to the two shoulders would be lost. According to Keils representation, the two shoulder-pieces seem to be too much separated; but they are not connecting so much as connected. The Rabbinical conception which he accepts seems quite untenable. It seems almost necessary to suppose that there was a connection not only on the front side, but also on the back; for only on this condition could the girdle, of like material and color, fasten the ephod.5 The girdle itself also is of one piece with the ephod; for firmness and collectedness are necessary in order to bear the burden of the people on the shoulders. That this was to be done by the high-priest, is expressed by the onyx (shoham) stones which were fastened on the right and left shoulder pieces and had engraved on them the names of the sons of Israel in the order of agea foreshadowing of the names on the breast-plate, as the cherubim in the veil foreshadow the cherubim in the Holy of holies itself, and the altar of burnt-offering (used also for sin and trespass-offerings, and for the great sin-offering) foreshadows the propitiatory lid or mercy-seat. Finally in the ephod are to be considered the golden settings or rings, with their golden chains, by means of which the breast-plate is to be fastened to the ephod.

Now follows the most important articlethe breast-plate

Exo 28:15-30 : the breast-plate of judicial sentence. By this phrase would we represent the meaning of , because it comprises both factors, light and right [Urim and Thummim], the sentence of salvation or of righteousness, and the sentence of judgment. The source and combination of both elements is found in the sympathy of the high-priest with the people of God. The material of the breast-plate is like that of the shoulder-pieces. Its form is square; for the people of God signify symbolically Gods perfect world; they are eventually to dwell in the Holy of holies (Rev 21:24). The doubling of it, aside from any other reference (e.g., to make it a pocket for the stones used in drawing lots), may have this meaning: that the inner fold represents the divine justice; the outer one, the people. The people are laid upon the heart of the high-priest, with the twelve precious stones set in four rows: four, the mundane number [the four points of the compass], multiplied by three, the number of the spirit [intellect, feelings, will], thus pointing to the world as made complete in and by the people of God. The twelve precious stones denote the variety, manifoldness, and totality of the natural and gracious gifts bestowed on the people of God, and united in the one spirit of heavenly preciousness. This wonderful idea goes from the twelve sons of Jacob through the whole Bible, and at last, proceeding from the number of the twelve apostles, attains its complete expression in the Apocalypse, vid. Comm. on Revelation, p. 385. The rows are as follows:

SARDIUS.
(Flesh Color.)

TOPAZ.
(Golden-Yellow.)

EMERALD.
(Brilliant Green.)

CARBUNCLE.
(Red.)

SAPPHIRE.
(Sky-Blue)

DIAMOND.
(Transparent or Reddish-Yellow.)

LIGURE (HYACINTH?)
(PaleVariegated.)

AGATE.
(GlisteningVariegated.)

AMETHYST.
(Mostly Violet.)

BERYL (CHRYSOLITE.)
(Yellow-Green.)

ONYX (BERYL.)
(Greenish.)

JASPER.
(Dull-RedCloudy.)

For archological and other details, see Knobel, p. 283, and my Vermischte Schriften, I. p. 18.

The fastening of the breast-plate to the ephod was an important task; no part was to be injured in the process. The description is hard to understand. We find a clue by the use of two suggestions. First, by determining that two golden chains hang down from the ephod towards the breast-plate. Secondly, by determining that the breast-plate must be loose at the top, as a pocket, for which reason also only two corners, viz., those at the bottom, are spoken of. On these corners two golden rings are fixed, into which the golden chains of the ephod are inserted, they themselves passing down by the breast plate and then returning into the connecting hooks of the ephod. Thus the breast-plate is held secure from falling, but may still become displaced. Hence two more golden rings have to be put upon the corners of the edge of the pocket, towards the inner part, i.e., on the inside part of the pocket, in order that the pocket itself may be left open. These rings correspond to two golden rings on the ephod which are fixed upon the breast side of it above where the two parts are joined together. These corresponding rings are tied fast together with a purplish-blue cord. So much importance and particularity belong to the business of fastening the breast-plate to the high-priests breast; and this fact has doubtless its significance. Knobel has a different conception.6 The ordinance that Aaron must appear with the breast-plate before Jehovah (Exo 28:29) is designed to be a symbolical reference to the high-priestly intercession; and so the opposite of this is quite appropriate, viz., the direction that he shall proclaim light and right to the people in the name of Jehovah, with royal authority, as it were, after he has consecrated this commission in Jehovahs presence, Exo 28:30. Vid. Num 27:21; Deu 33:8. Comp. Comm. on Joh 11:51. On the various explanations of and [Urim and Thummim] see the Dictionaries and Commentaries. Luthers translation, Licht und Recht [light and right (justice)] is much better than that of the LXX., , or that of the Vulg., doctrina et veritas. We translate: Lights and decision, connecting with the meaning to be finished, to be at an end, which has in Kal; and to finish, to terminate, in Hiphil. So also Symmachus and Theodotion translate . As to the question what the object of them was, as stated in Num 27:21, the Urim and Thummim mark a kind of permanent judgment-hall where prophetico-royal decisions were rendered. There were not always prophets in Israel, and also not always kings; but the priest was always to be found, and so also the living God, who was the King of Israel, and after whose will Israel was always to inquire. Hence it was the high-priests duty, when the prophetic voice was wanting, always to give answer when the people asked what was to be done. Herein the priest was the vicar of the prophet, as in other cases the reverse happened. But because the priest was a hereditary one, he was as such neither prophet nor king, and could therefore give answer only through a special medium, the oracle of the Urim and Thummim. In many cases the answer of Jehovah was at once light and right; in favorable cases, when the inquirers were pious, as is assumed in the case mentioned in Num 27:21, it was Urim; also in the worst case, such as is implied in Joh 11:51, the decision, necessary in all cases, took the form of Thummim in bringing on judgment. It was regarded as a condition of peculiar distress when, there was at hand neither a prophet, nor a king, nor the priest with Urim and Thummim (Ezr 2:63; Neh 7:65), or when the oracle Urim gave no answera circumstance which might grow out of the institution itself (1Sa 14:37), or out of a variance between the high-priest and the inquirer. As to the question what the Urim and Thummim were, they could not have consisted in the stones of the breast-plate themselves, which, as Josephus and Saalschtz suppose, inspired the high-priest as he looked down upon them; still less in two small oracular images, teraphim, which, as Philo probably or perhaps conceives, were inserted in the orifice of the breastplate. The Urim and Thummim must certainly have been an object distinct from the breast-plate itself, and something which Moses was to put into it. The Rabbins conceived that in the inside of the breast-plate was the sacred tetragrammaton (Jehovah), and that this illuminated the names on the breast-plate; the Cabbalists assumed, instead of this, two similarly efficacious names of God. Zllig understands the object to have been two diamond dice to be used in drawing lots (Apokalypse, I. p. 408). So much is established, that the phrase to ask of Jehovah may be explained both by the phrase ask of the Urim and Thummim, and by the notion of decision by lot (1Sa 10:20; 1Sa 14:36). It is noticeable that in 1Sa 28:6 the lot is not mentioned in connection with Urim. Comp. on the lot Winer, Realwrterbuch, II. p. 31. On the derivation of the Urim and Thummim from an Egyptian judicial symbol, vid. Winer, II. p. 644 [and Smiths Bible Dictionary, Art. Urim and Thummim]. Reference can only be assumed to something analogous in the Egyptian institution. The main point is that the resolute spirit of the Holy Scriptures regarded hesitation as the evil of evilse.g., in the life of Saul and of Judas. Hence the lot, hence the need of decision. In accordance with his coarse anthropopathic conceptions, Knobel holds that the precious stones were in the proper sense to remind Jehovah of Israel, p. 287. The directions concerning the Urim and Thummim seem to have been intentionally made very brief and kept mysterious. Vid. more in Knobel.

The outer robe, Exo 28:31. Luthers translation is here very arbitrary, but was probably occasioned by the desire to leave the breast-plate uncovered: Thou shalt also make the silk robe under the coat all of yellow silk. For if a , a covering (not to be absolutely confounded with the ordinary ), was made for the ephod, such an over-garment must necessarily have covered the breast-plate also, if it was a long robe closely fitting (according to Keil), reaching to the knees, and, according to the Alexandrians, even reaching, as , to the feet. Against both assumptions is not only the fact that in that case the breast-plate would have been covered, but also the manner in which the robe was put on, viz., over the head, by means of an opening (as in the case of a coat of mail)which also implies the absence of sleeves. Besides, there would then come two girdles at nearly the same place, since the coat had its own girdle, vid. Exo 28:39. The representation in Lev 8:7 seems, it is true, somewhat inexact.7 The significance of this hyacinth-colored, dark-blue, purple ornament may be sought in this, that the burden of the high-priest symbolized by the ephod was not to be made a spectacle to the world, but was to be hidden by a symbol of the royal splendor of his vocation. Two questions are raised by this conception of the covering for the ephod. First: If the robe was so short, what was the case with the rest of the garments? This is answered by Exo 28:39 and the parallel description, Exo 39:27. They made the coats () of white byssus. Secondly: How could the bells ring, if they lay so high up that even the breast-plate was to be exposed? This question is solved if we take [its skirts] in its original sense, i.e., not as its hem, but its train, and assume that the robe was so cut that it left the breast-plate free, while it flowed out sidewise in trains.

On the various interpretations of the bells and pomegranates, vid. Keil.8 According to Keil or Bhr, the pomegranates are symbols of the word and testimony of God; the bells, with their ringing, symbols of the sound of this word. But in this case Moses the prophet would have abdicated his functions to Aaron the priest. The symbolic meaning of the pomegranate is very hard to fix (vid. Friedrich, Symbolik und Mythologie der Natur); perhaps the most natural assumption is that in the alternation of pomegranates and bells is to be discerned the connection of nature, as represented in its abundance and beauty by the pomegranate, with the theocracy as designed to manifest, itself in the sacrificial vocation of the high-priest through holy time, and through the awakening voice of the thunder, the trumpet, and the bells. The gifts of nature and of grace are the offerings which the high-priest brings to Jehovah over his shoulders.

The clause, that he die not, can hardly mean that sudden death would follow the neglect of the precept, but that this would be an official misdemeanor worthy of death, an offence consisting chiefly in contempt of Jehovah and of the customs of the sanctuary, but also particularly in the fact that the connection between Jehovah and the congregation is not only effected in general by means of these bells, but is also enlivened by the sacred moment [the advent of which they announce]. From the farthest distance, as it were, the sound of the bells is heard, indicating holy time (as the organ indicates the holy place), although the large bell is not immediately derived from an enlargement of these small ones.
The plate of gold for the forehead, Exo 28:36. A plate of gold fastened to the turban by a dark-blue purple string, with the inscription, Holiness (or holy) to Jehovah, and designated in Exo 39:30 as the holy crown. The meaning is that Aaron is to bear the expiation (, i.e., expiation of the guilt) of the gifts of the sanctuary, which the children of Israel shall hallow, etc. That is, the high-priest has to effect the expiation of the expiations before Jehovah. The children of Israel also bring expiatory offerings of all kinds before Jehovah; but guilt cleaves even to their offerings; the high-priest, however, is symbolically to accomplish the expiation of all these guilt-stained expiations. Thus, then, the high-priests plate of gold points to the chief function which he was to discharge on the great day of atonement, on which day, even on his entrance into the Holy of holies, he had, if not exactly to supplement, yet to complete, the whole abundance of the expiatory offerings of the children of Israel, to cleanse them from the stain of guilt (the negative guilt of deficiency, and the positive guilt of wrong-doing) which cleaves to them. How rich in instruction this symbol is in its relation to the high-priesthood and sacrifice of Christ! From the instituting of this plate to the fulfilment of the prophecy in Zec 14:20 is a great distance. The general fulfilment is announced in John 17.; the eschatological fulfilment is pictured in Revelation, Exodus 21. Knobel, referring to ancient heathen customs, resolves the thing itself wholly into sensuous conceptions, speaking of external lapses of the children of Israel in connection with their offering of giftsthe conciliatory appearance of the high-priest, and referring to a custom of the ancients, in offering sacrifices to put garlands on themselves and on the victims. But vid. the quotation from Calvin in a note in Keil, II. p. Exodus 204: [The iniquity of the sacred offerings was to be borne and cleansed by the priest. It is a frigid explanation to say that whatever error crept into the ceremonies was remitted through the prayers of the priest. For we must look further back, and see that the iniquity of the offerings was obliterated by the priest for the reason that no offering, so far as it is mans, is wholly free from defect. It sounds harsh and almost paradoxical to say that holy things themselves are unclean, so as to need pardon; but it is to be held that there is absolutely nothing so pure but that it contracts some stain from us Nothing is more excellent than the worship of God; and yet the people could offer nothing, even when it was prescribed by law, without the intervention of pardon, which they could obtain only through the priest.]

Aarons coat, Exo 28:39. The tunic proper, with which also his sons were clothed. It reached to the ankles, and was also provided with sleeves. It was made of white byssus; but Aarons coat was, distinguished by being more artistically wrought. The girdle of his coat was also of variegated work. According to Josephus (Ant. III. 7, 2) purple and crimson flowers were woven into the linen girdles of the priests.

The clothing of the sons, Exo 28:40. Of Aarons assistants, or the ordinary priests. It consisted in the coat of white byssus, the girdle, and the cap. These articles are not included in the description of Aarons clothing, because there were differences. The sons do not receive the prerogatives of the high-priest; and Aarons head-gear is the turban with the gold plate, while the sons receive caps. is only used of the headdress of the common priests, Exo 29:9; Exo 39:28; Lev 8:13. The word is related to , goblet, cup (Exo 25:31), so that these head-tires seem to have had a conical form. This was also customary in reference to other sacerdotal persons of antiquity (Knobel). The passage, 1Sa 22:18, seems to merge the whole family of priests into one, as inheriting in that capacity the high-priesthood, and therefore the ephod. A different point of view would lead critics to make a sharp distinction between the time of the original giving of the law and the time of Samuel.

The investment, anointing, and consecration of the priests, Exo 28:41. This equipment is common to all, but conferred wholly by Moses, not even in part by Aaron after he himself has been equipped. Nor does Aaron anoint even his sons, but the prophet does it. That which was genealogically transmitted from Aaron to his descendants must therefore be continually supplemented by the transmission of spiritual life in the theocracy. The clothes denote the dignity and burden of the office; the anointment is a symbol of the Spirit; the hands filled are the signs of the sacrificial gifts furnished by the congregation,of the emoluments which they themselves first of all have to bring as an offering to Jehovah. With this investment is completed the potential sanctification or consecration; the strict, actual consecration of the priests is yet to follow.

The breeches and the object of them, Exo 28:42-43. This ordinance forms a transition to the actual consecration of the priests. It is significant that it follows the official investment. The official clothing in the narrow sense conferred dignity and ornament; these, on the other hand, were only to avert dishonor and disgrace. The reason for this covering, according to Baumgarten, lay in the fact that the sins of nature have their principal seat in the flesh of nakedness! According to Keil the physical members mentioned, which subserve the natural secretions, are pudenda, or objects of shame, because in these secretions is made evident the mortality and corruptibility of the body which through sin has permeated human nature. Neither the first, theosophic explanation, nor the latter, most peculiarly orthodox one, can be derived from Genesis 3. The organs of the strongest impulses, those which through sin have been morbidly deranged, belong, even physiologically, to the dark side of life, and are therefore to be kept mysterious, like births themselves, in connection with which there can be no thought of lust; but in an ethical respect, affecting the whole human race, they are not objects of a dispassionate sthetic contemplation, but confusing to the senses, for which reason also there is a difference between naked children and naked adults: religiously considered, finally, they are indeed signs of the moral nakedness of man, of his natural and hereditary guilt. Furthermore, religious reverence demands that, when they officially approach the altar, they should cover still more the above-mentioned parts, which, even in common life, through natural bashfulness are carefully covered, whereas for the rest of the body a single covering suffices (Knobel). But in a sense the altar also becomes to the mind of the priest, according to chap. 23, a symbol of God as seeing. This duty, too, is declared to be most holy for ever, and so it obtains also a symbolic character, signifying that everything sexual is to be avoided in the service of the sanctuary. It marks the opposite extreme of the voluptuous rites of the heathen, and of the commingling of sexual passion with the religious fanaticism. But as shamelessness in worship is particularly designated as a capital offence, so in general every other shameless act.

Footnotes:

[1][This is incorrect. Fifty loops to each curtain would make five hundred loops, whereas there were only one hundred. For these loops were not to connect the five curtains to one another, as Lange says, but to connect the one curtain made up of five (coupled together we are not told how) with the curtain made up of the other five. Accordingly, also, there were only fifty clasps, not two hundred and fifty.Tr.].

[2] [Lange says nothing about the shape of the tabernacle, or about the manner in which the curtains are arranged. It is a vexed question. The following are the principal views: (1) It being clear and undisputed that the board framework was 30 cubits long, 10 broad, and 10 high, one theory is that the ten curtains, called the tabernacle in Exo 26:1, were so joined together side to side as to form two curtains of equal size, each 28 cubits long, and 20 cubits broad; that these two were looped together (Exo 26:5), and the whole was spread horizontally over the tops of the boards, thus hanging down 9 cubits on each side, i.e., within one cubit of the ground, since the two sides (each 10 cubits) and the width (10 cubits) together are equal to 30 cubits. The breadth of both curtains being 40 cubits, and the length of the wooden structure only 30, and the entrance (according to Exo 26:9; Exo 26:36) being provided with a special curtain, it follows that 10 cubits must have hung down on the west (back) end, and so the curtain just reached the ground. (2) Another view (brought into favor by Bhr) differs from this in that the lower (linen) curtains are conceived as hanging down inside, not outside, of the boards. (3) Saalschtz supposes that the curtains formed a roofed tent above the boards, the bottom of the under-curtain just touching the top of the boards. This roof would reach about 13 cubits above the top of the boards, the ridge having an angle of about 40. Paines theory is somewhat similar, but in its details is so fantastical and arbitrary as hardly to merit a full statement. (4) Fergusson (in Smiths Bible Dictionary, Art. Temple) also holds that there was a ridge above the boards and half-way between them, so that the goats-hair curtain formed a tent proper (as it is called in Exo 26:7, where A. V. mistranslates, covering). But his view differs from that of Saalschtz, in that he makes the angle at the ridge a right angle (the more natural angle for a roof), so that the two sides of the roof projected beyond the boards, the lower point being 5 cubits above the ground and 5 cubits horizontally from the boards. He also assumes that the roof extended 5 cubits beyond the boards in the front and in the rear, so that the extra 10 cubits did not hang down at all over the west end. The accompanying diagram exhibits a section of the tabernacle according to Fergussons theory. The apparent absence of all allusion to a ridge-pole Fergusson would supply by explaining the middle bar of Exo 26:28 as referring not to a bar like the others at the side, but to the ridge-pole. He supposes also (though no express mention is made of it) that the sides of the verandah and the western end were enclosed with curtains, and that the ridge-pole must have been supported at the middle by a pillar.The principal reasons urged by Mr. Fergusson for this theory are the following: (1) According to the common view only about one-third of the inner or ornamental curtain would have been visible. Bhrs theory obviates this difficulty, but creates another, viz., by making out that the gilded boards were almost entirely covered up. If so, why so expensively constructed? (2) The curtains spread flat over the boards would have been no protection against the rain. The skins above the cloth and hair curtains would, when wet, only have depressed the centre and torn the curtains under them. (3) The common view contradicts the description in Exo 26:9; Exo 26:12-13, according to which only two cubits of the goats-hair curtain hung over at the west end, and only one cubit at each side; whereas the other theory assumes that 10 cubits hung down on every side but the front.The latter argument may be met by the supposition that the Biblical statements referred to only assert that the goats-hair curtain hung over the tabernacle, i.e., the linen curtain, half a cubit at the west end, and one cubit at each side.The second reason is undoubtedly the strongest one. The tabernacle, according to the traditional view, is an ungainly structure, ill protected against rain or snow, and unlike either house or tent; while yet a part of it is distinctly called a tent.Mr. Atwater points out the most obvious objection to Mr. Fergussons theory, viz., that, according to Exo 26:33, the veil of the Holy of holies was hung under the clasps that connect the two parts of the covering. These must have been 20 cubits from the front of the building, and 10 cubits from the rear, according to the traditional view, entirely in accordance with the supposed position of the veil, the Holy of holies being in the form of a cube, 10 cubits in every direction, while the holy place was 20 cubits long. But Fergussons theory would bring the clasps 15 cubits from each end, though he distinctly adopts the view that the veil was 10 cubits from the western end. This difficulty seems entirely to have escaped his attention. Mr. Atwater calls it fatal, and deems it useless to consider the theory any further, remarking that nothing is more certain in regard to the tabernacle, than that the two apartments into which it was divided by this partition-veil were of unequal size, the eastern being thirty feet long and fifteen wide, and the western an exact cube of fifteen feet in dimension. It might be asked, however, how is it made so certain that the two apartments were of the size specified? The Bible nowhere gives the slightest information respecting this matter, excepting the statement of Exo 26:33 above cited. Where the clasps were, depends on what disposition was made of the curtains; and it we choose to adopt Mr. Fergussons theory respecting them, it would follow that the building was equally divided; and where is the proof that it was not? Only Josephuss assertion, and the corresponding apartments of Solomons temple, in which the Holy of holies was half the size of the other part of the sanctuary. It must be admitted that these two items of evidence are very weighty; but they by no means prove the theory so incontestably as to make it unwarrantable to hold a different one. At all events, if any stress had been meant to be laid upon the dimensions of the Holy of holies, it is singular that they were not plainly given, instead of being left to be inferred from the very indefinite directions concerning the position of the curtains.Tr.].

[3][The temples of the ancient Egyptians were constructed as follows: First, a square in front 100 or less feet wide and three or four times as long; then porticoes (), indefinite in number; next the itself with a , and finally the with a sacred animal as the object of worship (Strabo, 17, p. 805). The Egyptian temples still preserved confirm in general this description. A large gateway leads into the court, surrounded with pillars; then follows a portico, and often a second one; then two or three halls, in the last of which the sacred animal or the idol-image stood. Heeren, Ideen, II. 2, p. 173). Knobel, Comm., p. 275Tr.].

[4]The oil which the children of Israel were to bring to Moses was to be oil of the olive tree, , pure, i.e., made of olives which, before being crushed, were cleansed from leaves, twigs, dust, etc.; and , beaten, i.e., obtained from crushed olives. The olives, when plucked, were beaten and crushed, and put into a basket; thence the oil was allowed to run out of itself. This was the finest of all kinds; what was secured afterwards by pressing was poorer, and the more so the longer the olives were pressed. Knobel, p. 279.Tr.]

[5][The meaning of this apparently is that the shoulder-pieces were joined not merely to the two parts of the ephod, but also to one another, both in front of and behind, the neck, so that the girdle passing around at the bottom of the ephod would close it together thoroughly, not leaving the upper parts loose, as they would be if they were only connected by two disconnected pieces passing over the shoulders.Tr.]

[6][Knobels description is as follows: The two chains which pass down from the shoulder-pieces of the ephod (Exo 28:13; Exo 28:25) are connected with two rings at the upper corners of the breast-plate. Then two more rings at the lower corners of the same are connected by means of two more chains to two lings underneath, on the fore part of the ephod (Exo 28:27), i.e., lower down than the shoulder-pieces, but close by the coupling, i.e., at the place where the shoulder-pieces are connected with the upper part of the ephod. Thus the lower part of the breast-plate is joined by the chains to the upper part of the ephod.Tr.]

[7][Langes notion of the robe seems to be rather peculiar, viz., that it was a very short garment, covering the shoulder-pieces of the ephod, but, leaving the breast-plate exposed under it. He seems to assume that the ephod and breast-plate were to be put on before the robe, though for what reason it is difficult to imagine. The reason cannot be found in the circumstance that the robe is described after the ephod and breast-plate; for the coat is described still later, and the linen breeches last of all. Besides, we have in Lev 8:7 a clear indication of the order in which these articles were put on. Josephus (Ant. III. 7, 4) says that the robe, though without sleeves, had arm-holes, and this sufficiently harmonizes all the apparent difficulties.Tr.]

[8][Keil rejects the view propounded by the son of Sirach (from Sir 45:9, that as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of the people), on the ground that the last clause of the verse is evidently borrowed from Exo 28:12, where the stones of the ephod are spoken of, and also on the ground that the clause that he die not is not explained by this hypothesis; for the assumption is that the high-priests life would be endangered if he went into the Holy of holies without being accompanied by the prayers of his peoplewhich would make his life depend on their caprice, irrespective of his own character. He also rejects as trivial the notion that the ringing of the bells was intended to be equivalent to rapping at the door, so as not to enter info the presence of Jehovah unannounced, as well as Knobels notion that the sound was to stand for a reverential greeting and a musical ascription of praise. Keil holds that the reason for Aarons not, dying lies in the significance that belongs to the ringing of the bells or the garments of Aaron, with their appendages of artificial pomegranates and ringing bells.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

In the prosecution of the same important subject, the Lord gives Moses direction in this Chapter for the priests. Having prepared the hallowed spot for his worship, he here appoints the servants who are to minister in it before him. Aaron’s dress, as the high-priest, is particularly described; and that of his sons in the priesthood is also mentioned.

Exo 28:1

The Holy Ghost hath taught us to consider this appointment of Aaron to the priesthood as the special call of God. And the inference from it is also made: Heb 5:4-5 . And if the Lord Jesus did not assume this office uncalled, so neither do his servants. Mat 10:1-16 ; Act 13:4Act 13:4 . But what an awful scripture is that of persons not commissioned, Jer 23:21 . Dearest Jesus! be thou our high priest, seeing thou ever livest to make intercession for sinners. And for thy ministering servants acting under thy great name, let that promise be fulfilled in their appointment. Jer 3:15 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Exo 28:15 ; Exo 28:17

Aaron had to wear upon his breast before the Lord twelve precious stones, not of one sort, but each one reflecting the light differently from his neighbour. There was one nearly black, whatever the diamond thought of him. But all the stones being set equally upon the priest’s breast, no one of them might quarrel with another, saying, ‘You are quite wrong, you are; you ought to reflect the light as I do. You will never be admitted into the most holy place.’ Even the dark jasper reflected its measure of light as freely as brilliant diamond. The former may have a meekness the latter has not. Indeed, it is a known fact that the diamond is harder than any other stone. And hardness is distance from life in proportion to the hardness.

One thing is clear, there is a tribe in Israel corresponding with each stone. And the Lord requested that He might see the twelve stones upon Aaron’s breast, with the names of the Twelve Tribes engraven on them, as often as he appeared before Him to minister in the priest’s office (Exo 28:29 ).

Perhaps it was in virtue of his representing, impartially, every tribe of God’s people, that he obtained Divine responses pertaining to every tribe. A man cannot be the medium of truth to all the tribes of God, unless all truth has a place in him. Learn, whether the priests and ministers of God ought not to comprehend in their souls and characters considerable breadth and variety.

Dr. Pulford, Quiet Hours.

Exo 28:21

As the High Priest of old, when he entered into the Holy of Holies, bore upon his breast those twelve jewels which witnessed to the Twelve Tribes of Israel, so now, with a converse fitness and an equal duty, a religious and just people, advancing towards the gates of its new and higher destinies, must bear upon its breast that cause which is the cause of God.

Aubrey De Vere.

Exo 28:29

If the veil has as yet been but little withdrawn from the Holy of Holies, those who come after us will have learnt at least this one lesson, that this lifting of the veil which was supposed to be the privilege of priests, is no longer considered as a sacrilege, if attempted by any honest seekers after truth.

Max Mller.

References. XXVIII. 29. S. Baring-Gould, Village Preaching for a Year, vol. ii. p. 132.

Exo 28:30

‘May I ask you,’ said John Bright to the citizens of Birmingham in 1858, ‘to believe, as I do most devoutly believe, that the moral law was not written for men alone in their individual character, but that it was written as well for nations, and for nations great as this of which we are citizens. If nations reject and deride that moral law, there is a penalty which will inevitably follow. It may not come at once; it may not come in our lifetime; but, rely upon it, the great Italian is not a poet only, but a prophet, when he says:

The sword of Heaven is not in haste to smite,

Nor yet doth linger.

We have experience, we have beacons, we have landmarks enough…. We are not left without a guide. It is true we have not, as an ancient people had, Urim and Thummim those oraculous gems on Aaron’s breast from which to take counsel, but we have the unchangeable and eternal principles of the moral law to guide us, and only so far as we walk by that guidance can we be permanently a great nation, or our people a happy people.’

References. XXVIII. 36. A. Maclaren, Expositions of Holy Scripture Exodus, etc., p. 151. R. F. Horton, Christian World Pulpit, vol. 1. 1896, p. 232. XXVIII. 36-38. Spurgeon, Sermons, vol. xxxvi. No. 2153.

Bacteria in the Chalice

Exo 28:38

Science tells us that bacteria lurk in the white snow and sparkling dew; and the purest saints are conscious of secret frailty marring holiest things and hours. Infection, alloy, degeneration, play their part in the spiritual as well as the natural sphere.

I. In private devotional hours it is not difficult to shut the door of our chamber, but it is far from easy to close the door of the mind upon base and secular images and feelings. Our prayers are hindered by insincerity, uncharitableness, impatience, and unbelief; we regard iniquity in our heart, and therefore many petitions we offer can never be put into the golden censer.

II. Outside sanctuaries, Sabbaths, and Scriptures are institutions, days, and relations whose sacredness we must not forget The loves of the home, kinship, friendship, citizenship, the treasures of literature, the gifts of beauty, the stewardship of wealth, the flowers and lutes of pleasure these are holy also. But if these things are great and noble, Divine symbols and instruments of infinite suggestion and purport, how often are we forgetful and perverse, awakening in our better moments to reproach ourselves with the sin of sacrilege!

III. We must not think lightly of these sins because they seem in their refinement to stand apart from and beyond ordinary morality. They are not ecclesiastical but real sins, and with all their apparent subtilization they injuriously affect the whole sphere of character and action equally with coarser faults. In coming, the addition to gold of one five-hundredth part by weight of bismuth produces an alloy which crumbles under the die and refuses to take an impression; the very scent of an incongruous element sometimes debases and destroys the whole vast mass into which it enters. And if in physics the influence of minute admixtures is so immense, we may be sure that the iniquity of our holy things is not less pervasive and disastrous, affecting all that we are and do, and vitiating what otherwise would be the pure gold of life and action.

W. L. Watkinson, Themes for Hours of Meditation, p. 66.

References. XXIX. 1. Spurgeon, Sermons, vol. xx. No. 1203. XXIX. 26-28. J. Pulsford, Our Deathless Hope, p. 241. XXIX. 33. Spurgeon, Sermons, vol. xliii. No. 2528. XXIX. 43. A. Rowland, Christian World Pulpit, vol. xliv. 1893, p. 74.

Fuente: Expositor’s Dictionary of Text by Robertson

The Priest and His Robes

Exo 28

The hand that sketched the architecture of the tabernacle is plainly visible here, for here we have the same regard for proportion, beauty, fitness, and detail. There are certain Divine ideas here which belong to all ages, and which subtly and with wondrous precision confirm the unity of the whole Biblical plan. There is here something infinitely more than ancient history. Christianity is here as certainly as the oak is in the acorn. Shall we slightly vary the figure and compare this statement to a bud ready to burst into the loveliest flower of the garden? Every detail is alive with suggestion. Beyond Aaron, above him, and round about him is Another, who is feebly adumbrated by this Divinely-attired priest.

We may perhaps collect most of the permanent doctrine of this chapter by indicating a few manifest parallels: The Jewish priesthood was Divinely instituted. So is the Christian ministry.

“And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office” ( Exo 28:1 ).

Priesthood is a Divine creation. The priest himself is a Divine election. The whole idea of mediation is not human but Divine. Up to this time Moses had represented the Divine sovereignty and purpose; but now we are coming into more delicate divisions and distributions of human life and action, and another kind of man is needed in the unfoldment of that most intricate and pregnant of all germs the unit which holds the mystery which we call human life. The priesthood is not to be humanly accounted for. The priesthood cannot be humanly sustained. A man would hesitate to go into this warfare at his own charges and for his own self-gratification, in proportion as he feels the agony of the service that must be rendered. Who wants to stand before his fellow-men to speak precepts of virtue, and to call to a supernatural or highly spiritual life, when he knows that every word he speaks is stained by the very breath that utters it? Who cares, being a true-minded man, having some earnestness of purpose, and being anxious to be really healthy in soul, to stand before the people as a living contradiction, unable to touch the sublimity of any prayer he offers, falling infinitely below every exhortation which he urges upon the people? There is a mystery here. This arrangement is not to be accounted for in any off-handed manner. There is a spirit in man an inspiration leading to office, duty, function, service, a great marvel not to be trifled with. It is because such forces are behind men, and above them, and on either hand of them, that they go forward to be the offscouring of all people, to be contemned, and mocked, and rebuked, and reminded of the discrepancies which mar the poor union which ought to subsist between their work and themselves. We claim for the Christian ministry a distinctly Divine institution and a distinctly Divine inspiration day by day.

Then reading further on in the story we find that the Jewish priesthood had a double function. So has the Christian ministry.

“And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial” ( Exo 28:12 ).

Is that all? Is there to be a merely external manifestation or testimony? Read the completing statement:

“And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart” ( Exo 28:29 ).

Still pursuing the story, we find that the Jewish priesthood was identified with the people. So is the Christian ministry.

“And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out, that he die not” ( Exo 28:33-35 ).

The meaning is that the people were to know what Aaron was about. He was to announce himself; every motion of the body was proved by a tinkling and chiming of the golden bells. Amid all the stir and rush and tumult of the day’s engagement there came a sound a sweet, mystic sound of golden bells. What is the meaning? The priest is interested for us; he is going into the holy place; he is about his sacred work; he is remembering us before God. The priest is not going into the holy place to perform any magical arts of his own, to make up some black art or mystery out of his own invention; he is not stealing away with shoes whose motion cannot be heard, or with garments that do not rustle. We are to know where he is, what he is doing. He cannot stir without our knowing it; the golden bells report the actions and movements of the priest. If those bells were quieted, and if Aaron stole about his work as if he were a sorcerer, or a magician, who had some little trick of his own to play, the penalty was death. If the bells were not heard, the priest must die. The priest is a public servant; he is not to be concealed behind a curtain working out some black craft or indulging in some Eleusinian mystery. He is a man of the people, he belongs to the people, he is the servant of the people; all that concerns the people he must represent. How completely does the idea of the Christian ministry fructify that seed-thought, bring to sacred and gracious maturity the opening purpose of the loving Father! The minister belongs to the people. The minister is no conjuror. It is not only a mistake, but a wicked error to clothe the preacher, whoever he may be, with any superstitious quality or charm. We may be able to say and must be, “Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him.” That is right; words of that import may be addressed to every man who vindicates his ministerial vocation; but the minister is the gathered-up people; he represents the common wants of the day. When he folds his hands in public prayer it is that he may speak of the burden and stress of a thousand lives; he must speak the language of the people; there must be nothing whatever about his speech separating him from the great, deep currents of popular life, necessity, and heart-ache. The poorest hearer must feel as the preacher is speaking that the preacher is speaking of him, to him, for him, and is his greater self his speaking self, the tongue of the dumb, the eye of the blind, the completing life that takes up the meanest existence and runs it into spheral completeness and beauty. This is the ideal, how far we fall short of it is another question. We are not now saying how far we meet the standard and satisfy it, we are asking, What is the standard? and magnifying the grace of God in the development of spiritual education.

We find that the Jewish people had a Urim and a Thummim. So has the Christian Church.

“And thou shalt put in the breastplate of judgment the Urim and the Thummim (literally translated: Light and Perfection); and they shall be upon Aaron’s heart, when he goeth in before the Lord” ( Exo 28:30 ).

What the Urim and the Thummim actually were no man has been able to find out. Whether they were to be used for the purpose of ascertaining the Divine will in critical and perplexing circumstances has been a question which has excited devout attention; but whatever the Urim and the Thummim were, there can be no doubt as to what our Urim and Thummim are. We are not left without light and perfection; we are not destitute of means of discovering the Divine purpose in our life and progress. Our Urim and Thummim are the Old and New Testaments. Keep these in the heart; be at home with them in all their wondrous variety of speech, of doctrine, of song, of inspiration, and of instruction of every kind; and then you never can stray far from the path providential that makes its own course straight up to the God who started the mysterious outgoing. We have nothing to do with incantation; we do not go to consult the witch of Endor, the sorcerer, or the conjuror; we ask no questions at forbidden places. The whole life-course is mapped out in the Old Testament and in the New. The Testaments are never to be separated; they are to be read together, they explain one another; torn asunder, they lose their unity and their music; brought together, you bring the flower to the root, you bring the noonday to the dawn, you unite things, forces, ministries that ought never to be dissevered. Let the word of Christ dwell in you richly. Scripture given by inspiration is profitable for all the necessities of life. If we stray, it is not for want of light; if we persist in obeying our own perverted instincts and impulses, we must not be surprised that we end in the bog of despair or in the wilderness of destitution. Do not move without consulting the oracle Divine. Let our motto be, “To the law, and to the testimony,” and what cannot be confirmed by the spirit of the book is unworthy to be admitted into our life as an inspiring and directing force.

We find that the Jewish arrangement had one supreme object. So has the Christian life.

“And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD” ( Exo 28:36 ).

This motto is written in the book in large capitals. The dimmest eye can see the signet. What typography has done for the page the Holy Spirit is to do for the heart and life. There must be no mistake about the language of our prayer, endeavour, study, service, and aspiration. In the beginning they may be poor in expression, they may struggle and halt a good deal and bring upon themselves the vexation of a narrow and mocking criticism; but to the Divine eye they must be so, ordered as to represent the purpose of holiness, the meaning of God-likeness. In our first, humblest, poorest prayer there must be the beginning, which, being developed in God’s providence and grace, shall express the music of the eternal song. In our first Christian efforts there may be much that those who look on could easily contemn and easily minimise into something almost insignificant and trivial; but there must be in them that which is like the grain of mustard seed which God can recognise, and about which he will say, Let it grow in the right soil under the warm sun, let it be nourished and rocked by the breezes of heaven, and even that little thing shall become as a great and fruitful tree. What, then, is the object of all this priesthood, all this ministry, church-building, and church-attendance? What is the mystery of it all? The answer is sublime; no man need blush for it; the object we have in view is HOLINESS TO THE LORD; and that is the meaning of every turn of the hand; that is what we want to write. You can mock us; we are making but poor writing of it; at present the work is done in a very feeble manner none can know it so truly as those know it who are trying to carry it out. We know we expose ourselves to the contempt of the mocker, but if you ask us what we would accomplish, what is the goal towards which we are moving, we take up these words. We do not attempt to amend them; we cannot paint such beauty or add to the glory of such lustre; our motto, our wish, our prayer, our end is HOLINESS TO THE LORD. We are not fanatics; we know the spirit of reason; we pay homage at the altar of reason; we can think, compare; we can bring things together that are mutually related; we can construct arguments and examine evidences and witnesses, and if you ask us, as rational men What would you be at? name your policy this is it: that we may be holy unto the Lord. We would so live that everything within our sphere shall be inscribed with HOLINESS TO THE LORD yea, even upon the bells of the horses would we write that sacred term, and not rest until the snuff-dishes of the sanctuary are made of pure gold, until every breath is an odour from heaven, every action of the human hand a sacrifice well-pleasing to God. This is our object: we do not disavow it, we do not speak of it in ambiguous terms; we would be holy unto the Lord.

And have we no ornaments? The ornament of the meek and quiet spirit is in the sight of God of great price. And have we no garments of blue, and purple, and beautiful suggestiveness? We have garments of praise; we are clothed with the Lord Jesus. And have we no golden bells? We have the golden bells of holy actions. Our words are bells, our actions are bells, our purposes are bells; wherever we move our motion is thus understood to be a motion towards holy places, holy deeds, holy character. We are not ashamed of this object. We know what small words can be hurled against us by the mocker and the sneerer; but holiness is an object which can neither be in-validated by argument nor forced down by violent assault; it stands like a mountain of the Lord’s own setting, whose head is warmed with the sunshine of Heaven’s eternal blessing. The priest has gone, Aaron has gone, all the beauteous robes have fallen away and are no longer needed; but they have only fallen off in the process of a philosophical as well as a Christian development. We need them no longer, because we have come into higher services and we represent more spiritual uses. There is a character that is far above rubies. There is a spirit which outshines the diamond. There is a holiness of which star and sun and unstained snow are but imperfect emblems. Do you see your calling then, brethren? There is no priest amongst us now. There is one Mediator between God and man, the Man Christ Jesus. We have a ministry a human, brotherly ministry men who explain to us as they may be enabled by the Holy Ghost the meaning of the Word Divine; men who exhort us, and comfort us, and do what they can to make us valiant in the day of danger, and serene in the hour of threatening and evil expectation. We bless God for them. We know their voices. We see God in them, above them, beyond them. They have what they have of treasure in earthen vessels, the excellency of the power is of God. We are no more children, pleased with stones that are precious, and rubies that are lustrous, and bells that are resonant; we are no longer in that infantile place in God’s creation. We have left the emblematic, the symbolic, the titular, and the initial, and now where are we? With Christ in the holy place, living in his Spirit, hearing his word, worshipping at his Cross, and looking straight up to him without a man between us. We are a royal generation, a holy priesthood; we are all kings and priests. The Aaronic line is to us extinct, for the Church of the Living God constitutes the priesthood of believers.

Fuente: The People’s Bible by Joseph Parker

XXV

THE FEAST OF THE COVENANT, THE ASCENT OF MOSES AND JOSHUA INTO THE MOUNTAIN, THE BREACH OF THE COVENANT, THE COVENANT RESTORED BUT MODIFIED

Exo 24:9-34:35

1. What is this lesson and its outline?

Ans. The lesson is from Exo 24:9 to the end of that chapter, with a mere glance at the next seven chapters, 25-31, and then 32; it covers three full chapters, nearly all of another chapter, and a glance at seven other chapters. I will explain to you about that glance as we go along.

The outline of the lesson is:

The Feast of the Covenant, Exo 24:9-11 .

The Ascent of Moses and Joshua into the Mountain, Why and How Long, Exo 24:12-31:18 .

The Breach of the Covenant, Exo 22:1-6 .

The Covenant Restored but Modified, Exo 32:1-34:35 .

We commence at the first item of the outline, viz.:

The Feast of the Covenant. That part of the lesson is Exo 24 and commences at Exo 24:9-11 . Let us read that: “Then went up Moses, and Aaron, Nadab, and Abihu [two sons of Aaron], and seventy of the elders of Israel [and we learn from Exo 24:17 that Joshua, the minister or servant of Moses, was along. That makes seventy-five persons [: and they saw the God of Israel; and there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness. And upon the nobles of the children of Israel he laid not his hand: and they beheld God and did eat and drink.” That is the feast of the covenant.

2. What of the custom after ratifying a covenant and an example from Genesis?

Ans. Nearly always just after a covenant was ratified the parties to the covenant partook together of a meal to show their fraternity and communion. The Genesis example you will find where Laban and Jacob made a covenant. The covenant is prepared, they agree to enter into a covenant, they put up a token of the covenant, they build an altar, they make sacrifices, they ratify the covenant in the blood of that sacrifice. Then they sit down and eat a meal together, which is the feast of the covenant. You will find all of that in the Genesis account of Laban and Jacob. So here a covenant having been proposed, an agreement to enter into it made, a preparation for it, the terms of the covenant given as stated in their threefold characters, that covenant carefully read, an altar erected, sacrifices offered, the blood of the covenant sprinkled upon the altar and upon the people, and so ratified, then follows this feast of the covenant.

3. What are the provisions used at the feast in such cases?

Ans. The provisions are the bodies of the peace offering. There are two offerings, viz.: the burnt offering, which has to be burned up, then the eucharistic or thank offering. That thank offering furnishes the material of the feast after the covenant is ratified.

4. Who was the representative at this feast with God and a New Testament analogy?

Ans. The representatives here are: First, Moses, then his servant Joshua, his army chief; second, the high priest and his two sons that is five; and third, the seventy elders of Israel. All Israel did not meet God and partake of a feast, but the representatives of Israel in the persons of Moses, Joshua, Aaron and his two sons, and the seventy elders, who meet God and partake of this feast. Now the New Testament analogy is that the Lord’s Supper which was to memorialize the sacrifice of Christ was participated in by representatives of the church, the apostles. The apostles were there, but not there as individuals. They represented the church just as they represented the church in receiving the Commission, so that it was simply a church observance even at the time of its institution.

5. What of the communion in this feast and the New Testaments analogy?

Ans. The communion is not the communion between Moses, Aaron, and the elders, that is, it is not a communion with each other, but it is a communion with God, and the New Testament analogy is as Paul expresses in his first letter to the Corinthians: “The cup of blessing which we bless, is it not a communion, or participation, of the blood of Christ?” and yet how often people misrepresent the idea of that communion, as when A, B, and C commune together to show their fellowship for each other, or a man’s communing to show his fellowship for his wife. The word means “participation” and the one in whom is the participation is God: “The loaf which we bless, is it not a participation, the communion of the body of Jesus?” So here these representatives of all Israel communed with God a little way up the mountain, not far.

6. The record says that they saw God. What kind of a sight of God did they see, and what other cases in the Old and New Testaments?

Ans. They did not see any form or likeness of God. Moses is very careful to say that “no man can see God and live.” He is careful to say in Deu 4 that at Sinai they saw no similitude or likeness. Now, in Isa 6 he (Isaiah) sees God as they saw him, that is, he sees the throne; he sees the pavement; he sees a great many things about the throne, the angels, the cherubim and the seraphim, but he doesn’t see any likeness of God, though he hears God talking. Precisely so you find it in Eze 1 . He sees the chariot of God, four cherubim, their wheels, their wings, and their faces looking every way, but he doesn’t see the One in the chariot, and so it is in Rev 4 where John is caught up to heaven and he sees the very same thing, this very pavement, and the throne, the cherubim, the angels round about the throne, and he sees something that represents the Holy Spirit, and he sees something that represents Jesus Christ, a precious stone which represents God, but he doesn’t see God.

7. Apply this thought to transubstantiation and consubstantiation in our feast, as the Romanists and Luther taught.

Ans. The Romanist says, “This is the very body and the very blood of Christ; you can see it and you can taste it.” And the consubstantiation advocate, Luther, says, “The bread is not the body of Christ and the wine is not the blood of Christ, but Christ is there this way: You take a knife and put it in the fire and take it out of the fire when it is red hot, and you have the same metal, but you have something there that was not there before, viz.: heat, you can touch it and feel the effect of that heat burning.” You can take cognizance of that kind of a presence, but in this analogous communication with God they saw no similitude, no form.

8. Explain that part of the feast where it is said that “God laid not his hand on the elders of Israel, though they saw him.”

Ans. It means that God did not slay them. The declaration is often made, “Whoever sees God shall die.” They can’t bear the sight of God. But the kind of a sight of God that these people saw, they were able to see without having the hand of God laid on them, and what a beautiful lesson! Before the covenant was made, when the trumpet sounded and the darkness came and the earth quaked and the lightning flashed, and that strange, awful voice speaking the ten words, the people were scared almost to death; they wanted a mediator, somebody to come between them and that awful Being. But knowing that a covenant had been established and had been ratified by the blood of a substitute, they can see God in the sacrifice of the substitute and not die; see him in perfect peace, just as you, before you are converted, look upon God as distant and unapproachable, but after you see him in Christ in the covenant, the terror of God is taken away and you can sit there just as if eating a meal with a friend.

9. Give again a complete outline of the covenant.

Ans. The complete outline of the covenant is:

(1) God’s proposition of a covenant and their agreement to enter into a covenant;

(2) Their preparation for the covenant;

(3) The three great terms of the covenant;

(4) The ratification of the covenant;

(5) The feast that follows the covenant. Will you keep that in mind? You need to be drilled on that every now and then, so that when anybody asks you where there can be found a copy of the Sinai covenant and all the parts of it, you can answer: “It commences with Exo 19 , and closes with Exo 24 .” That is the whole thing in all its parts.

The Ascent of Moses into the Mount, Why and How Long? This is the second item of the outline. That is found immediately after what we have been discussing, commencing at Exo 24:12 . “And the Lord said unto Moses, Come up to me into the mount, and be there”: that means, Moses, you are to be there quite awhile; “and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.” And Moses rose up, and his servant Joshua; and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you; if any man have any matters to do, let him come unto them. And Moses went up into the mount, and the cloud covered the mount. And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and went up into the midst of the mount: and Moses was in the mount forty days and forty nights.” Now here are the questions on that:

10. Why is Moses, after the covenant is ratified and the feast is held, taken up into the mount? (He and Joshua alone go).

Ans. He is carried up to receive the same law which had been spoken orally, now in writing “which I have written.” And what he went up particularly to get was the two tables or the Ten Commandments, and in God’s own handwriting that he might keep them as a witness. “The tables of the Testimony” is the name of them. Moses wrote a copy that the people learned, but that particular copy was God’s own autograph. That was put up and preserved as “tables of the testimony.”

11. What is the meaning of “tables of stone,” “the law,” and “the commandment”?

Ans. The tables of stone I have just described. But what was the law that Moses goes up after? You would miss that if you had to answer it off-hand, and the commentators all miss it. They don’t get in a thousand miles of it. You will find that it was what he received when he went up there a special law, and that special law was that the sabbath, God’s sabbath, should be the sign of the covenant. You find that at the end of this section that we are now on. So the law he went after was the law of the sign. Then what was the commandment he went after? The Commandments are all given in seven chapters (25-32) and every one of them touches the law of the altar. We will glance at the outline of that directly.

12. Why were these tables of testimony and this sign of the covenant and these laws concerning the altar given to Moses?

Ans. The lesson says, “That thou mayest teach them.”

13. Who was to represent Moses in the camp while he was absent in the mount?

Ans. Aaron and Hur.

14. What reminder of a New Testament incident is in these words of Moses: “Tarry ye here for us until we come again”?

Ans. It is Jesus in Gethsemane, when he let the representatives stop, and said, “Stay here while I go yonder and pray.”

15. What was the visible token that God was present with Moses, and why that token?

Ans. Exo 24:16-17 : “And the glory of the Lord abode upon Mount Sinai, and the cloud covered it and the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel.” Now, why is that last word, or clause, “In the eyes of the children of Israel”? That was a token to them not to get impatient. “When you begin to say, ‘Moses stays a long time,’ you look up there at that cloud on top of that mountain, how exceedingly glorious it is, you may know that Moses is right in that cloud communing with God.”

16. How long was Moses up there in that cloud before God spoke to him, and why did he speak to him on the particular day that he did?

Ans. Moses was up there six days. God called him up there: “Don’t you get impatient. Here is the test of your faith. You wait. I have called you up here, to have an interview and to receive certain things, and you wait; be patient.” Now on the seventh day, that is, the sabbath, which was the sign of the covenant, God spoke.

17. How long was Moses in the mount, and what is the New Testament parallel?

Ans. Moses was in the mount forty days and forty nights, and the New Testament parallel is that after Christ was sacrificed for the ratification of the covenant and they had eaten the feast of the covenant and Christ was risen from the dead, he remains with them forty days, instructing them. That is just exactly what God is doing with Moses. Just as Jesus uses forty days after his sacrifice in careful instruction of his disciples, so God after this sacrifice and ratification of the covenant, takes Moses up into that mountain for forty days of continued explanation.

18. Give, for the present, a mere summary of what Moses received on the mount, set forth in the seven chapters, 25-31.

Ans. Just now all we want is a summary and the reason we don’t want to go into the details is that we take that up in the next chapter in connection with what follows. But all you want to know now is the outline. The outline is:

(1) He received the tables of the testimony;

(2) He received the law of the sign;

(3) He received the commandments as follows:

(a) The commandment upon the people to furnish voluntary offerings for what was to be made;

(b) The making of the ark with the mercy seat on it where God was to be met; the making of a tabernacle for the shewbread; the making of the candlestick; the making of a tabernacle or tent with its subdivisions and its marvelous veil between the divisions; and the court and the oil that was to supply the lampstand or candlestick;

(d) The law of the consecration of Aaron to the office of high priest;

(e) The law of the consecration of the altar by which approach to God was to be made;

(f) The law of the daily sacrifice;

(g) The law of the golden altar, or the altar of incense, and bow it is to be offered. Incense is to be offered twice a day just like the lamp is to be lit twice a day and the sacrifice is to be offered twice a day in the morning Aaron goes to trim the lamps as the morning offering and the ascent of the morning cloud of incense representing the going up of the prayers of God’s people, and in the afternoon he goes to light the lamp, and there is the evening sacrifice and the going up of the incense;

(h) The atonement or ransom money and what that signifies;

(i) The laver, that was to be between the altar and the mercy seat, and what it was to be used for;

(j) The marvelous recipe of the anointing oil that was to be poured upon the head of a prophet or a priest or a king or a sacrifice;

(k) The perfume that was to be put at the place of entrance, indicating that they were to meet the fragrance of God right at the threshold of entrance or approach to him;

(l) The inspiration of the artificers of all this work. Just as an apostle was inspired to do his work, so certain men were here named that were inspired to do this work called for in all these things;

(m) That sabbath for a sign which I have already mentioned.

The Breach of the Covenant. This is the third item. Where do you find that breach of the covenant? In chapter 32. We are coming to awful things now. The most interesting thing in the Old Testament: “And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him. And Aaron said unto them, Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden rings which were in their ears, and brought them unto Aaron. And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf: and they said, These are thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said, To-morrow shall be a feast to Jehovah. And they rose up early on the morrow, and offered burnt offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play.”

19. Give the seven elements of this breach of the covenant.

Ans.

(1) The rejection of Moses and of God and a demand for other gods to be made: “Make us gods.”

(2) This god, of course, being man made, was an idol.

(3) The form of the god was the Egyptian god, Apis, calf or ox, the Egyptian god that died of the murrain through one of the miracles of Moses.

(4) They built an altar of worship and of sacrifice.

(5) They offered both burnt and peace offerings.

(6) They had a feast to follow this covenant they were making with this new god, and,

(7) Stripping off their clothes, naked, they go into a drunken orgy and practice all of the beastly and infamous lusts that characterized that worship in Egypt and in other idol worshiping countries. Paul says, “The people sat down to eat and rose up to play,” and then adds, “Be ye not fornicators and adulterers as they were.”

20. What was God’s announcement to Moses and what were the purposes announced concerning Israel and the raising up of a new people?

Ans. God saw that breach of the covenant that had just been made. The answer is this, commencing with Exo 32:7 : “The Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and have said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. And the Lord said unto Moses, I have seen this people, and now, behold it is a stiffnecked people: now therefore let me alone that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.” That is the terrible announcement. They have broken the covenant. “I will instantly destroy them; I will raise up a new people from Moses. He will be the basis of the new people.” Now before they get out of this trouble there will be four intercessions of Moses.

21. What was the first intercession of Moses and its result?

Ans. I quote it, commencing at Exo 32:11 : “And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swearest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.” So the first thing was to stop instant destruction of that people. The result: “And the Lord repented of the evil which he thought to do unto his people.” He didn’t kill them right then, but he at least suspended that terrible bolt of divine wrath that was about to fall upon them.

22. What did Moses and Joshua see on their return to the camp?

Ans. All the above happened before Moses came down from the mount. Joshua says, “I hear a great shout down in the camp. There must be an army or there must be a battle.” Moses says, “No, that is not the shout, neither of men on the battlefield, nor of men crying for mercy. That is the shout of singing; those people are singing down there.” And they came down and saw that calf; they saw their naked and beastly orgies; they saw the whole hideous sin which the people had committed.

23. What was the first token that the covenant was broken?

Ans. Moses took the tables of the testimony and broke them all to pieces right in the sight of the people. “You do not need these tokens any more. I have brought you in the handwriting of God the witness of the covenant; you broke it; let the token be broken.”

24. What, in order, are the other things done in that camp by Moses when he got down there?

Ans. Moses was not a man to go down there and hold his finger in his mouth. When he sees that thing he is stirred. Let us see now what, in order, were the things that he did. First, he took that calf and burned it until it pulverized; then he mingled the ashes of it in water and made the people drink it. Second, he shook his finger in the face of Aaron and said, “What have these people done unto you that you led them into this sin? I went up in that mountain to meet God; I left you as my representative. Now what have these people ever done to you that you should lead them into this?” And Aaron pleads the baby act if ever a man did in the world. He says, “Well, they they they said, ‘Make us a god,’ and I told them to bring me the earrings and I put the earrings into the fire and there came out this calf; the fire did it.” An old father who, when his boy came home disappointed and broken in health and knowing nothing, after several years away at school, said, “All that money I put into the fire of education and there came out this calf.” Third, Moses said unto them in the camp, while naked and half drunk they stood before him not daring to open their lips, “Whoso is on the Lord’s side, let him stand by me. I am going to draw a line. Somebody in this great camp surely is on the Lord’s side.” And the Levites came. You remember when Jacob pronounced the prophecy of blessing on his children he gave a big slice to Levi. When Moses goes to pronounce a blessing he is going to pronounce a great honor on Levi, and he is going to assign as a reason what Levi does this day. That whole tribe lined up on the side of Moses. They didn’t stand up there just as a show. “Now, if you are on the Lord’s side, draw your swords and wade into that crowd. Don’t stop if it is your brother, or father, or mother, no matter how close kin to you. There must be a penalty inflicted for this awful sin,” and Levi pitched in and slew three thousand. Fourth, he began to take steps toward saving those people from temporal and eternal destruction, and that brings us to the next question:

25. What was the second intercession of Moses and God’s reply?

Ans. Moses said, “You have sinned a great sin: and now I will go up unto the Lord: peradventure I shall make an atonement for your sin.” Now you come to the next intercession of Moses: “And Moses returned unto the Lord, and said [and this is the greatest piece of intercession that ever took place on earth except in the case of Christ], Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin ; and if not, blot me, I pray thee, out of thy book which thou hast written.” Only one other man ever said anything like that, and concerning this same stiffnecked people, and that was Paul, “I could wish myself accursed from Christ for my brethren’s sake.” Moses, in other words, offered himself as a substitute for the people: “Don’t, don’t destroy them! Destroy me!” It was a grand proposition. Now, what did God say to that intercession? “The Lord said to Moses, Whosoever hath sinned against me,, him will I blot out of my book. I will not blot you out for them. The soul that sinneth it shall die. Therefore now go, lead these people unto the place of which I have spoken unto them; behold mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them. And the Lord plagued the people, because they made the calf, which Aaron made.”

26. What of the effect of this upon the people?

Ans. They mourned and laid aside their ornaments and did not put them on from Mount Horeb onward.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XXVII

THE TABERNACLE

Exodus 25-31; Exodus 35-40

This chapter covers thirteen chapters of Exodus, and, of course, I can only touch them in places. These chapters are 25-31; 35-40.

1. Was there a temporary tent before this tabernacle was built?

Ans. You will find in Exo 33:7-11 , that there was a temporary tent and on one occasion it was moved outside of the camp.

2. What were the names of the tabernacle and the reasons therefore?

Ans. First, the “tabernacle of testimony, or witness,” Exo 38:21 ; Num 17:7-8 . Those two names mean the same thing. The tabernacle of testimony, or of witness; and the reason of this is that this tent was the depository of the testimonials; anything that was to be kept for a testimony was to be kept in this tent; for example, in it were the tables of testimony or God’s autograph on the two tables of stone containing the Ten Commandments. That copy was kept as a witness; then in it was the book of the covenant, that is, those chapters, Exo 19:1-24:9 . That part is called the book of the covenant. That was in Moses’ handwriting. Then there were the records made by Moses, that is, the Pentateuch, the entire Pentateuch was put in the tent and kept in there; then Aaron’s rod that budded was put in there and a pot of the manna and later the brazen serpent that Moses erected. All of these were memorials. Now the tent that held these testimonials was called the tabernacle of the witness, or the testimony. That accounts for one of its names.

Next name, it is called the “temple of the Lord.” You will find this name in 1Sa 1:9 , and 1Sa 3:3 ; the reason of that name is that there God was approached and propitiated and worshiped and that gave the name “temple.”

The third name is the “house of the Lord,” because he occupied it. He was the dweller in it. As a Shekinah he dwelt in there symbolically between the Cherubim on the mercy seat and hence it was called the “house of the Lord.”

The fourth name is “sanctuary,” that is on account of its holiness. It was holy unto God; the most holy place, the holy place and the whole ground, or campus, was set apart to sacred purposes, hence, the sanctuary.

The fifth name for it was the “holy oracles”; that applied, of course, only to what is called the “most holy place”; that is very frequently in the Bible called the oracle of the temple, the most holy place. It is so called in Psa 28:2 , and in 1Ki 6:5 . Now, it obtained this name because there God spoke. An oracle is to give an answer to questions propounded. There God spoke, and it was also called the oracle, because in it were kept the written words of God, the place of the oracle; the book of the Pentateuch was kept in there. Now, the references here are very numerous on this oracle question. In 2Sa 16:23 ; in Act 7:38 , and in Rom 3:2 are some references to this most holy place as the oracle: “What advantage then hath the Jew? Much every way, but chiefly because unto them were committed the oracles of God.” There the oracles mean the same thing as the Bible, that is, as their Bible grew in volume it was kept in that place; that was the oracle for their Bible.

Now, I repeat the names of this tabernacle: (1) The tabernacle of the testimony, or witness; (2) the temple of the Lord; (3) the tabernacle is called the house of the Lord; (4) the sanctuary; (5) the oracle.

3. What can you say about the pattern of this tabernacle?

Ans. It was God’s pattern, copy, shadow, or type of a true sanctuary in heaven, that is, there is in heaven a true sanctuary, a true holy place, a most holy place, and as the poet Campbell says, “Coming events cast their shadows before,” so that reality in heaven casts its shadow before in the form of this copy or type. And when the real thing came of course the shadow disappeared. Anyone walking from a light casts his shadow before him, and the shadow will get to an object first; now when the substance gets there, the shadow is gone. I give you some very particular references on this word pattern, what it means and about God’s being the author of it. He furnishes the complete plan and every detail of the specifications. Not only for this sanctuary but for its successor, the Temple, and for the Temple’s successor, the church on earth, and for its successor, the church in glory. I give you some scriptures in point: Exo 25:40 ; Exo 26:33 ; Exo 27:9 ; Exo 39:32 ; Act 7:44 ; Heb 8:2 ; Heb 8:5 ; Heb 10:1 .

All of those refer to this sanctuary that Moses built as having been made according to a pattern which God furnished. Moses was commanded to see to it that everything be made according to the pattern. Now to give you an illustration that will come more nearly home to you, I got an architect to draw me a plan of a house to live in near the Seminary in Fort Worth. He drew four floors, that is, four floor plans; two side elevations, a front and a rear elevation; then a long list of specifications as to material, how that material was to be used, and the bill of the lumber, and of the brick and of the stone, and everything in it was put down. Now when I went to let that contract the contractor entered into a contract to build it according to the plans and specifications. If he had varied a hair’s breadth from what that architect put down, I could have held him liable.

I make this remark to you in order to correct some loose thoughts. People that insist upon sticking to God’s plans and specifications on the tabernacle and on the Temple, will deny that he has any plans and specifications on their successor, the church, and that nearly anything will do for a church, and that they can put things in nearly any sort of an order; they can commence with communion on the outside before a man is ever converted, and as a means to conversion; they can baptize him before he is converted, or they can dispense with it altogether. It is one of the most appalling signs of the times, that there is such looseness with reference to God’s positive institutions. It is a thousand times more important that the church be strictly continued and followed in all God’s plans and specifications than it was with this tabernacle, and yet there was not one-eighth of an inch variation in the measurements of this tabernacle. You may settle it that God is a God of order and not of confusion. This tells us here about certain tables and it tells us how those tables were to be constructed, and what was to go on them, and just where they must put them and just how they were to use them. Some people take the table of the church and put it outdoors and just call up Tom) Dick, and Harry to come and partake; a thing that you wouldn’t dare to do in my house; you couldn’t say where my table should be put. I do that. We certainly ought to allow God the same privilege about his table. You could not invite guests to my house, to dine; I must do that. We ought to allow God that privilege. You are the judge of what you put on your table, and we should let the Lord tell us what to put on his table. Then don’t go and invent a hundred things to tack onto what God has specified.

4. What were the materials of this sanctuary and their value?

Ans. There are eight kinds of materials specified. I will commence with the costliest. There are quite a number of very precious stones, jewels, some of them of exceeding great value and beauty. They are enumerated. The next was gold. The pattern tells you just exactly what gold must be put in it. Some of it was simply threads of gold. The gold must be beaten out very thin and then cut into the finest threads of gold and work these threads into the cloth. And the plans must not be varied from by one single thread of that battered gold.

Then the next material used was silver. It specifies in every particular where that silver was to be used. And the next was brass, and then it tells just what should be made of brass, whether the outside mold, or the brazen altar, or some brazen socket in which a pole or post rested.

The fifth material was the acacia wood, very common in that wilderness, and it was a very hard wood, hence exceedingly durable for building purposes of any kind. Now, it is a notable fact that this old tent had a good deal of acacia wood in it in certain places; it was existing up to the time that Solomon built the Temple, all the posts around it, all of acacia wood. When I read about it I am reminded of what a little boy in North Texas said with reference to bois d’arc. He said a bois d’arc fence would last through two eternities; that he and his daddy had tried it several times. In other words, it doesn’t wear out at all and it doesn’t rot. I know a bois d’arc fence now that is ninety-one years old, and it is just as sound as a silver dollar. So that acacia was the kind of wood to be used. The wood that went into the ark of the covenant consisted of a base of wood and then there was a covering of gold, and the wooden base of that ark was there in that Temple nearly a thousand years later when Nebuchadnezzar destroyed the Temple. I mention that to show you how much better it was for those people to follow God’s specifications about the wood. Suppose they had put in something that would have rotted in about two years.

The sixth element of material was the various kinds of cloth. This cloth would either be what is called fine twined linen, finished linen made out of the flax, or it was a coarse cloth made of goat’s hair or it was woolen cloth, or it was made out of skins what is called badgers’ skins, though probably not badgers’. It was more likely to have been the skins of sea animals and that skin was impervious to water when the animal was in the water, and remained impervious to water. They needed cloths for all things, for the girdles, and for the different classes of garments that are specified and for the veils. The seventh element of material was olive oil, pure beaten olive oil. That was to be for the lamps, and the eighth and last specification of the material was spices, perfumes that were to be for anointing. For instance he gives a prescription of the holy anointing oil, with olive oil as a base, and his directions will tell you just what spices to put in it and precisely what proportion; so many parts of one and so many parts of another. And they are not only commanded not to vary from that but they were never to make that holy anointing oil to be used for any secular purpose whatever. A king on his throne couldn’t have as much made as would stick to his little finger.

The question says, give the materials and their value. Unfortunately we have no means of valuing all the materials that were used. There is one place in your lesson that gives you the weight, troy weight, of the gold, silver, and brass, and I can tell you what that was: 3,350 pounds, troy weight, of pure gold; 11,526 pounds, troy weight, of pure silver; 8,112 pounds of brass. The measure is given. A shekel was a weight or measure as well as a piece of money. They give it in shekels and these shekels converted into pounds, troy weight, and you can convert these pounds, troy weight, into dollars and cents so far as gold and silver are concerned, into the present worth.

5. How was this vast amount of materials obtained?

Ans. Every bit of it was by voluntary contribution. Chapter 25 commences with the word of God to Moses to call upon the people to make an offering for the sanctuary. But God declines to take any offering unless it is a free will offering; it must be on the part of the willing heart. And when you turn over to read about how David got the material for erecting the Temple it is a most thrilling part of the Old Testament; the biggest contribution the world ever saw was collected. It is a fine thing to preach on, and a good suggestion to preachers when building a sanctuary for the Lord to take contributions from the willing heart.

6. Who were the artificers that made all these things, and how were they qualified to make them?

Ans. Some of the work was very delicate and required the greatest possible skill and nicety in construction. Exo 31:2 : “And the Lord spake unto Moses saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the Spirit of God, in wisdom, and in understanding and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. And I, behold, I have given with him Aholiad the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee.” Only two of them are mentioned by name.

7. What arts were implied in building this tabernacle?

Ans. Well, you can see that they couldn’t have cloths unless there were weavers and they would not have different cloths unless they had industries, and that precious stones couldn’t be cut unless there was lapidaries; and wood couldn’t be carved so beautifully unless there were skilled men in wood carving, and the structure couldn’t be planned and carried out unless there were architects. Then there bad to be the most exquisite work on the high priest’s garment there was to be on the bottom or border a row of pomegranates and bells, a pomegranate and a little bell, then a pomegranate and a bell, and so on all around it. It bad to be the most perfect thing. Whenever the high priest moved the bells would ring, and he couldn’t stop when he was performing the ceremonies in the most holy place. If the bells stopped ringing he would die instantly; and the people ‘would keep praying on the outside as long as they heard the bells on the high priest’s garments ringing. That shows that the high priest rings out to God the petition that they send up, and that shows the intercession. The bells in heaven upon his robe are always ringing, so he is praying for you all the time.

Now you see that to have the instruments to do all these things implied manufacturers; the jeweler’s tools, the carving tools, and the brass; they must have foundries. Think of the number of arts, and what a tremendous change had taken place in these people after they went into Egypt. They were nomads, ranch people, cowboys till then; when they got to Egypt they learned agriculture, city building, architecture, all sorts of fine work, and now it is all brought out with them, and when they go to leave Egypt, the Egyptians are so glad to get rid of them, God put it in the hearts of the Egyptians to bestow on the Jews gold and silver and jewels, and that is where all this gold and silver comes from that they are using now to build the tabernacle.

8. Define the whole space of the court.

Ans. Here the student should make a diagram and let that diagram show the relative places of the entire court, the heights of the curtain wall around that court and the gate of entrance and where the altar, i.e., the brazen altar, is placed, and where the laver is placed, and how they got into the holy place and then into the holy of holies. And he should show in that diagram just where Moses’ place was, and where Aaron’s place was, and the places all around that diagram of the court where the Levites were, and which of them on this side and which on that side, and then show the tribes camped around it; what three tribes on the north side, what three on the south, on the east and on the west. If you want to see a diagram so that you will have nothing to do but copy it, get (and every reader of this book ought to have what I have urged them to have) the Rand-MeNally’s Atlas by J. L. Hurlbut. You ought to read what it has to say about every lesson that we have. And if you have the Hurlbut Atlas it gives you just the picture that I have drawn mentally and orally, showing the length, breadth, and height of the court; showing you where the gate is on the east; showing you just where Moses was to be, where Aaron was to be, where the Levites were to camp, and where the other tribes were to be placed all around it; how big the tabernacle was, how big each division was, and how big the most holy place was in cubic measurement. The question is, Define the whole space of the court.

9. What are the tent divisions, and the sizes of the divisions?

Ans. The tent was divided into two divisions, the holy place and the most holy place, and they were separated by what is called the veil of the Temple, but it came to be a tremendous thing in the Herodian Temple seventy feet long and thirty feet wide, and four inches thick, and so woven that ten yoke of oxen couldn’t tear it, and yet when Jesus died it was rent in twain from top to bottom. The sizes are given in the Atlas.

10. What were the contents of the most holy place?

Ans. There were just two things in there, and don’t you ever put anything else in there. These are the articles, viz.: the ark, which is one thing, and the mercy seat which rested right on top of it; of course, the mercy seat which rested right on top of it had its propitiatory place where the atonement was made, and the Cherubim of pure gold (of course, there were things in the ark the witnesses: the pot of manna, Aaron’s rod, the brazen serpent, and so on). But two things are in there the mercy seat, which is on top of the ark: a chest with its contents inside, and the mercy seat resting on it.

11. How was the most holy place lighted?

Ans. There was no light in it, but clouds of darkness: “a thick pavilion of darkness is my habitation.” Whenever you get to the church in glory the expression, “There is no temple, there is no altar or shrine,” doesn’t mean the general structure about the shrines, just as the mercy seat on top of the ark constituted the shrine. When you get to the church in glory there is no shrine there. Why? Because the Lord God and the Lamb are the light thereof. Now down here in this tabernacle there was a shrine, the Cherubim) and the Shekinah signifying the presence of God.

12. Who enters, and how often, into the most holy place?

Ans. The high priest only, and that only one time a year. Nobody could ever see the outside of what was in there. They couldn’t see the outside of the ark nor the outside of the mercy seat. It was always carried, but it was carried covered. And the tent was first put up upon arriving at a camp and after the tent was put up the bearers of the ark carried it on the inside, and when they went out Aaron alone uncovered it. He was the only one that ever saw it.

13. What were the contents of the holy place, where were the contents set up, and what did they represent?

Ans. Just three things were in there. There was the seven-branched golden candlestick; the light of that lamp was never allowed to go out at night. It was trimmed every morning and lighted every evening just before dark. That candlestick or lampstand was just one lampstand. The one that was in the Temple when Titus captured Jerusalem was carried to Rome as a trophy. Another thing in there was a table, and on the table six loaves of bread in one place and six loaves of bread in another place and a cup; in the third place, there was a little altar called the golden altar in contradistinction from the big one on the outside, the brazen altar. This altar was covered with gold and on that was the frankincense, or incense; the material is frankincense, and it became incense, going up when it was burning in a beautiful smoke and very fragrant. Now as you enter that division from the east, the right hand will be the north. Which one of the things do you out on the north? Do you put a table, a candlestick, or a golden altar? Which one do you put to the south, and which one in the center right opposite the veil that has to be lifted aside by Aaron once a year? The Atlas shows all this.

What do those three things represent?

Ans. They represent the blessings of salvation by grace like the food and the spirit of prayer, as communicants get those spiritual blessings. That bread also represents the twelve tribes shewbread that is, it is bread for exhibition, very sacred, nobody was ever allowed to eat it. David did eat a piece once when he was very hungry and Jesus excused him under the circumstances (he was starving) though “He did eat the shewbread which was against the law.” Now we have found out the contents of the holy place, and how they were set up, and what they represented.

14. Who enters the holy place (not the most holy place) and how often?

Ans. Not the Levites but the priests. The Levites had the run of the court) Aaron the most holy place, the priests the holy place, every day.

15. What are the contents of the court and their respective positions and signification?

Ans. In the open court around the tent there were these things: (1) Near the east gate of the court was the brazen altar, the altar of burnt offering and sin offering. That was the altar of sacrifices. (2) Between that altar and the entrance into the holy place was the laver, a vessel containing water used by the priests in the ablutions necessary to the performance of their duties.

16. Who entered this court and how often?

Ans. Aaron and his sons that constituted the priesthood, and the Levites the whole tribe of Levi that served in the matters of the public worship. They all entered this court. Some of them were in there every day. There were daily offerings, one every morning and one every evening; so that was open all the time to Aaron or his sons or the Levites having special work to perform in there.

17. Where did the people come?

Ans. They came to the gate in the east; they didn’t get inside the gate except in case of their offerings. They brought their offerings to the altar before the tent of meeting.

18. Who were the ministers in the sacrifices and how were they set apart? Divide their respective duties of the court.

Ans. Your lesson tells you all about that: that the ministers consisted of Aaron, the high priest, the priests, and the Levites; just exactly how each one of them was to be consecrated to office; the ritual, etc. Aaron does certain things, and he alone; the priests, certain things, and they alone; the Levites, certain things, and they alone.

XXVIII

THE TABERNACLE (Continued)

1. What was the high priest’s apparel, its use and meaning?

Ans. Your book has a great deal to say about the clothing of the high priest but I shall confine my answer to only two articles of that apparel, viz.: the mitre and the ephod. The mitre was a headdress; towering, and on the front of it just over Aaron’s forehead was a golden plate fastened to the mitre, and on that inscribed, “Holiness to the Lord.” He was never allowed to exercise his high priestly functions unless he had that mitre on.

Now, the other portion of his dress that requires very particular mention is the ephod. The ephod was a garment, a vestment that had a hole cut in it like you see cowboys have in their blankets. It was put on by putting it over the head and the head coming up through that hole, and it came down to the knees. There was an inner robe of course, but I am talking about the ephod. It was carefully hemmed and embroidered around that hole so it wouldn’t tear, just as a buttonhole is, to keep it from widening. At the bottom of the ephod were the pomegranates and little bells that I have told you about. And the bells were to ring all the time that the high priest was performing his functions. It was death to him if they stopped, and their sound was the indication to the people that the high priest’s work was going on and they, on the outside, would pray as long as they heard the bells ringing. That is the ephod proper.

But that ephod had a breastplate, just a span square, at the shoulders; on the ephod was a hook, an ouch, on each side. This breastplate was just a span wide and on it four rows three in a row of very valuable jewels and each jewel had inscribed on it the name of one of the twelve tribes. So that whenever Aaron acted officially he carried over his heart, as a representative, the whole nation of Israel. The twelve tribes of Israel were there, carried on his heart.

The breastplate had two gold chains. The upper part of it had rings and the gold chains went up and fastened to the ouch, or hook, on the shoulder piece of the ephod. Having put on the ephod, he would then take up the breastplate by the two gold chains and hook it to the clasps on the ephod. That would let it drop down on his breast. Then the sides of the breastplate had rings and they were fastened to other hooks on the ephod and that kept it from falling forward, kept it in place.

Now, besides the twelve great jewels that represented the twelve tribes of Israel there were two other jewels, called the urim and thummirn. They went on the breastplate. I am not quite sure but that they were under the breastplate on the inside. The names, urim and thummirn, mean light and perfection. The use of the two particular jewels was to communicate with Jehovah. When the cloud would come down and rest over the tent to signify that Jehovah wanted to have a talk, the high priest would come into the holy place, and the communication would take place. Now, the two jewels Aaron would look at and how, I don’t know and nobody else knows, but through those jewels as a medium, he would understand the communication that had been given to him. Hence a high priest’s method of communicating with God was always through the urim and thummirn. Moses didn’t do it that way, because he was a prophet. God spoke to him direct. But the high priest could only communicate with God through the urim and the thummirn. If he lost those jewels he couldn’t talk with God.

Now, the ephod carrying the breastplate and the two precious stones, the urim and the thummim, was strictly an official robe; so that you often find in the accounts in the Old Testament the expression, “Get me the ephod.” “What do you want with the ephod?” “I want to communicate with God.” The ephod was the robe of communication. You read in the life of David that he went to where the high priest was and told him to put on his ephod and answer him certain questions. Well, the high priest put on the ephod, went up to the door of the holy place, propounded David’s question, looked at the urim and the thummirn, understood the answer, and gave it to David. You read in the book of Judges that Gideon when he assumed to be king had an ephod made so that he could communicate with God. And you read in the prophet Hosea that Israel shall be a long time without a king, without an ephod, and without a prophet. They shall have no means of communicating with God. That is the condition of Israel this day. They have no Temple; they have no high priest; they have lost the urim and thummirn; they have no ephod; no way of communicating with God. Since they reject Christ, the only means of communication, they are shut off. So that the particular thing about the breastplate and its urim and thummirn is that it was a God-appointed means of communicating with the people through the high priest. He adopted a different method when he spoke with the prophets. A prophet was higher than a priest. The prophets communicated with God directly. There are other things about Aaron’s dress, all the details of which had a meaning, but these are the great meanings of the dress of the high priest.

20. What were the regular times of service in this tabernacle?

Ans. Here were the regular times: The daily services every morning and every evening; the sabbath services, that is, once a week; the monthly services, the monthly sabbaths, and the annual sabbaths. Those were the great festivals, three great festivals, and then the Jubilee sabbaths, and in connection with it there came the great Day of Atonement. Those were the regular times of service, but there were provisions for special times of services that I will not now discuss.

21. What the offerings and their meanings?

Ans. I have to answer it so elaborately when I come to Leviticus, I only give now in general terms these offerings: Sin offerings, burnt offerings, eucharistic, or thank offerings; in a burnt offering, all of it had to be burned up. Now, a sin offering had to be burned, but every burnt offering was not a sin offering. I give you this example: If a man wanted to consecrate his whole life to God and brought an offering, that was a burnt offering. Now, that offering had to be burned to ashes on the brazen altar, to signify that God accepted that entire consecration. The sin offering was also burned. Nobody could eat a part of a sin offering. But certain parts of the eucharist, or thank offering, or peace offering, or meat offering could be eaten. Moses ate a certain part, and Aaron and his sons a certain part, and the Levites certain parts.

22. What was the ritual?

Ans. The ritual is that set of rules that told them just how everything was to be done. Almost the whole book of Leviticus is ritual and the larger part of Numbers. For instance, it tells just how every particular offering must be offered. The ritual is the system of rules prescribed, the service and the order of the service in all of its parts.

23. What was the place of the sanctuary in the camp and order of encampment around it?

Ans. I will answer that question more fully when we come to the book of Leviticus. We will suppose Israel is on a march and the cloud stops. As soon as the cloud stops Aaron and Moses stop. As soon as they stop, those carrying the furniture of the most holy place, that is, the ark and mercy seat, set it down there covered. And then the tent is put over it, and then all the arrangements are made about the various articles of the holy place and the court. Then the fence is put up, i.e., the court fence. Now, the Levites come in and camp on three sides, and every tribe knew just where it was to camp one on the north side, one on the east, one on the west, and so on.

24. When was this tabernacle completed and what was the order of setting it up?

Ans. In Exo 39:42 , we have this statement: “According to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses saw all the work, and, behold, they had done it.” Exo 39:42 of that chapter says, “Then was all the work of the tabernacle of the tent of the congregation finished and they brought all the material together before Moses.” Now, the other part of the question was: The order of its setting up? That is explained to you in Exo 40:1-8 ; Exo 40:17 , “And it came to pass in the first month in the second year [that is, since they left Egypt], on the first day of the month, that the tabernacle was reared up. And Moses reared up the tabernacle.” Then it tells how the tent was put up: “Then Moses took and put the testimony into the ark,” brought the ark into its place and then all the other things into their places in order.

25. When was it anointed?

Ans. It was anointed after the setting up, and Exo 40:9-11 , tells about that anointing, that is, setting it apart. And this is what it says on that, “And thou shalt take the anointing oil and anoint the tabernacle and all that is therein and shall hallow it; and all the vessels thereof and it shall be holy, and thou shalt anoint the altar of the burnt-offering and all its vessels and sanctify the altar and it shall be an altar most holy.” “Thou shalt anoint the laver; thou shalt bring Aaron and his sons and make them put on their official robes and anoint them. Thus did Moses.”

26. When was it filled?

Ans. As soon as it was set up and was get apart, and anointed, the record says (Exo 40:34 ), the cloud came down and filled the tent and the glory of it was such that Moses couldn’t enter it. Then God says, “My glory sanctifies this tent.” When we get to Lev 18 , we learn that the tabernacle was sprinkled with blood as well as anointed with oil. Now, you will see from a careful reading of the last chapter of Exodus that a great many commandments are given, telling how things are to be done. Go to Leviticus and Numbers to find out how these orders given in the last chapter of Exodus are carried out. They are prescribed here and they tell you how it is to be done; the orders are given, but in Leviticus and Numbers they are carried out.

27. How dedicated?

Ans. Now, although the cloud had filled the tent, you don’t learn how that house was dedicated until you get to Num 7 . Nearly all of Leviticus and about a third of Numbers ought to be studied with the last part of Exodus. I am going to close what I have to say on this by giving you a little subsequent history of this tabernacle. It went with the children of Israel through all their wanderings. When Joshua got over into the Holy Land he set it up at Shiloh and after awhile it was moved to Nob. There it was in David’s time; then it went to Bethel; then in Solomon’s time it was at Gibeon. David erected a new tent. He didn’t make a new ark of the covenant and new altars and things of that kind, but he did make a new tent when he brought the ark up and put it in Jerusalem. Then he sent to Gibeon later on and that old tent that stood empty at Gibeon was brought but not set up, but just rolled up and when the Temple was built it was put in a chamber of the Temple and preserved, how long, I don’t know.

28. Give the parallels of a later date.

Ans. Well, just as that tabernacle was first prepared fully in all its materials, and these materials were brought together in one place, just so it was done with the Temple. So that when they started to put up the Temple they do so without the sound of hammer. Everything was so carefully prepared before it went up. Just as the church in glory will go up when the time comes. Every living stone will be thoroughly complete: body there, glorified; soul there, sanctified; no work to be done that day. It just goes into place by assembling. In my sermon on the church you will find just how the church in glory will be finally set up, and how that when our Lord built his church, John the Baptist prepared some of the material, which Jesus accepted; and Jesus prepared some of the material. But not all the work of the church was completed until Christ died. When he died he said, “It is finished.” The church was completed.

But that church was not anointed until the day of Pentecost, just as the old tabernacle had to be anointed and the smoke came and filled it. So the church that Jesus built stood open after he left it. He was the guide in it. He was the Shekinah as long as he lived, but when he went away it stood open until the day of Pentecost, when, as Daniel says, the most holy place was anointed. The Spirit came down and filled that house just as the cloud filled the house that Solomon built, and the house that Moses built.

29. What was the position of the cloud with reference to this tabernacle and its signals?

Ans. The normal place of the cloud was up in the air above the tabernacle. If the cloud moved, they moved, and they kept right under it. That was the normal place. If the cloud stopped, they stopped. So that one of the cloud’s signals was its moving, or its stopping. Another one of the cloud’s signals was its coming down and resting on the tent. That signified a communication was desired with the people through the priests. Then the high priest put on his ephod with his urim and thummirn, and went in to receive the communication. If a communication was wanted with Moses, he needed no ephod, since he was a prophet and talked direct with God.

30. What was the value of that cloud for light, shade, defense and guidance?

Ans. All night the cloud up in the air was one great pillar of fire, brighter than all the electric lights of New York City. Night couldn’t come up and touch them. Just think of it being forty years that they never saw the night. Then in the daytime the cloud spread out as a shade and kept the burning sun off them. The heat didn’t smite them for forty years. Then the cloud by its movements infallibly guided them just exactly where to go. They didn’t have to make any inquiries concerning the road they were to follow. They were to follow the cloud. They didn’t have to ask about how soon to start next morning. They were just to wait on the cloud. If it didn’t move, they were to stay right there if it was a year. The whole question was settled as to guidance by the cloud. How was it as a defense? Well, as enemies came, if the enemies were in the rear the cloud moved to the rear and got between them and the enemies with the black face of it toward the enemies. It had a black face and a light face. It would turn the light face toward the Israelites. It did that way when Pharaoh came up after them, and it looked to him like the blackest night the world ever saw, coming right between him and the Israelites, and it stayed there; Pharaoh couldn’t see through the black part of the cloud that was throwing light over Israel, and the Israelites passed through the Red Sea; as soon as they were across the cloud rose up and went on ahead of the Israelites, and Pharaoh following when he got into the midst of the sea, he and his army were swallowed up.

31. What was the value of the sanctuary as a center?

Ans. It was absolutely essential to hold this crowd together. Put three million people out and no center of unity and they will disintegrate; they will go in every direction, but no matter how many the people nor how far out the columns had to spread in marching and the herds had to go in grazing, all they had to do at any time was to look up; away yonder they could see, if in the daytime, the pillar of cloud, if at night, the pillar of fire.

32. What was the value of the sanctuary as an oracle?

Ans. An oracle is a supernatural voice that answers questions and tells you what you are to do.

33. Where was the oracle and what was it?

Ans. The most holy place is many times called the oracle, not because it was the oracle, t)ut because it was there that the oracle spoke. Nobody can estimate how much is the value of an infallible oracle. A case would come up that Moses would not know what to do. “Well, I will go and ask the oracle. I will ask God. God will tell me what to do.” In the New Testament Jesus says, “While you are now asking me questions [they were firing questions at him all the time, and right then in that very discussion of his, Philip says, “Lord, this,” and Thomas says, “Lord, this” and Jude says “Lord, this”] when the other Advacate comes, you shall ask me nothing. You will ask him. You will ask the Holy Spirit. I am going away and you think you will have nobody to answer your questions?” Disciples are interrogation points. They ask questions all the time and often very foolish questions, but Jesus patiently listened and answered, but when he went away that was the thing that troubled them: “Who will answer our questions?” “In that day when the Holy Spirit comes, you will ask me nothing. Just ask him,” says Jesus.

34. How was a communication signified?

Ans. If it was the high priest that was to ask a question, he would put on the ephod with the urim and thummirn and come to the Holy Place, and if the cloud was willing to hear him it would settle down and talk to him, and the same way with Moses, only Moses didn’t use the urim and thummirn.

35. How was the answer obtained and give examples?

Ans. If it was a priest wanting it, the answer was obtained through the urim and thummirn; I will give you some examples: 1Sa 23:9-12 ,-1Sa 28:6 ; 1Sa 30:7-8 ; Hos 3:4 . All these are cases when questions were brought, the methods by which they were brought and how answers were obtained.

36. What was the relative value of this tent and all the other tents?

Ans. A great many tents were necessary for three millions of people. I will let the psalmist answer that question. He says, “The Lord loveth the gates of Zion more than all the tents of Israel.” That tent was worth all the rest of them put together. Without that tent the others would not stand. It was not only the center of unity and the place where the oracle spoke and by which they were defended and guided, but it was the place of God’s presence.

37. What description and explanation the best?

Ans. About the best I know is found in Rand-McNally’s Atlas of the Bible. If you had that book you could turn to a certain page and see the picture of the whole tabernacle, see the diagram showing you just how every tribe camped, where Moses stood, where Aaron stood, etc.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Exo 28:1 And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, [even] Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Ver. 1. Take thou unto thee. ] Christ also was “taken from among men,” Heb 5:1 to mediate and negotiate man’s cause with God: and this honour he assumed not to himself, but it was given him from above. Heb 5:5

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

take thou, Hebrew = bring thou near.

Aaron. Five named (Aaron and his four sons). App-10.

from among = from the midst of. Compare Deu 18:15, Deu 18:18 (Prophet).

children = sons.

minister unto Me. This was the one object here; and the same when Christ was transfigured, and so consecrated for His office of Priest. See notes on Exo 28:2 below.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 28

Now as we get into chapter twenty-eight, we now move into the priesthood. We now have the tabernacle constructed, at least the architecture, the designs; the blue prints are drawn. Now getting to the priests,

Take thou unto thee Aaron your brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, [even] Aaron, Nadab and Abihu, and Eleazar and Ithamar, Aaron’s sons. And thou shalt make holy garments for Aaron thy brother for glory and for beauty. [So they were to wear these robes.] And thou shalt speak unto all [that are] wise hearted, whom I have filled with my spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office. [So God was going to fill men with the spirit of wisdom, giving them the skill to make these robes.] And these are the garments which thou shalt make; a breastplate, an ephod, a robe, an embroidered coat, a miter, [or a crown] and a girdle: [a sash] and they shall make holy garments for Aaron thy brother, and his sons, that they may minister unto me in the priest’s office. And they shall take gold, and blue, and purple, and scarlet, and fine linen. Now the ephod, [sort of a coat that was worn over the shoulders and down] of gold, and blue, and of purple and of scarlet, with cunning work. And it shall have the two shoulder pieces thereof joined at the two edges thereof; and it will be joined together. And the curious girdle of the ephod, which is upon it, shall be of the same, even of gold, blue, purple, scarlet, and fine twined linen. Thou shalt take two onyx stones, and grave on them the names of the children of Israel ( Exo 28:1-9 ):

So these onyx stones were actually to tache this ephod here at the shoulders, to tache it together here at his shoulders. But on these onyx were the names of the children of Israel, so that whenever the priest would go before God, he was always bearing the names of the children of Israel, that is the tribes of Israel, on his shoulder. Whenever he would go before God bearing the onyx stones there on his shoulders, the tribes of Israel would be,

Six on each shoulder being carried before God. With the work of the engraver in stone, like the engravings of a signet, you’ll engrave the two stones with the names of the children of Israel: and shall make them to be set in the ouches of gold. And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial. And you’ll make the ouches of gold; And the two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches ( Exo 28:10-14 ).

Now the breastplate on his chest, there was this breastplate that he was to wear.

The breastplate of judgment with cunning work; the work of the ephod shalt thou make it; of gold, blue, and purple, and scarlet, and of fine twined linen shalt thou make it. [It shall be a square and it shall be doubled] Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof ( Exo 28:15-16 ).

Now a span is the length between your thumb and your finger. So a square like this, this little breastplate that the priest wore on his chest.

And thou shalt set in it the settings of stones, four rows: and three stones in each row: the first row shall be sardius, topaz, carbuncle: The second shall be an emerald, sapphire, and a diamond. The third shall be a ligure, an agate, and an amethyst. And the fourth shall be a beryl, an onyx, and a jasper: [so these precious stones] and they shall be set in gold in their enclosings. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes ( Exo 28:17-21 ).

So there was to be a golden chain holding this breastplate over his chest so that actually he was bearing now, not only the names of the children of Israel on his shoulders before the Lord, but over his heart. The names of the tribes of Israel over his heart as they were engraved on, each stone representing one of the tribes. The names of the tribes engraved onto the stones.

So verse twenty-nine,

And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goes in unto the holy [place], for a memorial before the Lord continually ( Exo 28:29 ).

So as he comes in the presence of God. He’s bearing really the names of the tribes of Israel, on his shoulders, on his heart.

Now in verse thirty the Urim and the Thummim.

And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually ( Exo 28:30 ).

Now what is the Urim and the Thummim? Really the words mean, “light”, and “perfections”. I really don’t know. The Bible doesn’t tell us what the Urim and the Thummim actually are. But in years to come when they wanted to hear from God, they would oftentimes come to the priest to inquire of the Lord. And the Urim and the Thummim had something to do with the inquiring of God, because they would come to the priest with the Urim and the Thummim and he would inquire of the Lord for them.

So when David wanted to know, “Shall we go out to battle?” Rather than just going out to battle, he would come to the priest and say, “Inquire of the Lord shall we go to battle?” The priest with the Urim and the Thummim would inquire of God and say, “Yes, go.” Then they would continue to get directions.

Now some believe that the Urim and the Thummim were actually two stones, a black stone and a white stone; that in the inquiring of the Lord, the priest would reach in and pull out one of the stones. If he pulled out the white stone, it was God saying yes. If he pulled out the black stone, it was God saying no. That is one of the most prominent theories of what the Urim and the Thummim actually were. Two stones by which the priest would say, “God show us shall we go now”, and he’d pull in and if the white stone would go out, “Yes, we go now”, the black stone would go out, “No, we wait”. Then they would keep asking questions that could be answered by yes and no, inquiring of the Lord for directions and guidance.

It is interesting in the New Testament; the disciples were following somewhat similar kinds of leadings when they were wanting to choose a replacement for Judas Iscariot. They sort of drew straws; they cast lots.

Now the casting of lots is much the same. It is, and this was a method, casting of lots was a method used quite often by people to determine the will of God. You remember Saul used the casting of lots to determine who had disobeyed his orders. He said, “We’ll divide all of Israel and Jonathan and my son, and we’ll cast lots.” And the lot fell on Saul and Jonathan. He said, “Jonathan what did you do?” So the casting of lots was a method by which they sought from God answers.

Now all of us desire to be led by God. We would like to make sure that it is God leading. We remember where Gideon put out his fleece of wool, seeking that God would lead by the fleece. “Lord, are You really in this thing? Let the ground be dry and the fleece be wet, so that I can know that You’re really in it.” Then the next time, “Lord let the fleece be dry, and the ground be wet.” He didn’t know but what maybe he’d stumbled on some phenomena of nature that fleece will always get wet at night, and the ground even when it is dry, and maybe it’s just a phenomena of nature. So, “Lord let’s reverse it and see if it works the other way,” whereby he was seeking to be sure of the leading of God.

Now we would love to have some way that we could be sure of the leading of God, but this is almost like flipping a coin. I surely wouldn’t, I surely wouldn’t recommend that. “Heads I go, tails, I stay. God let it land according to Your will.”

I knew of a fellow that used to seek the leading of the Lord by putting ten pennies in his pocket. As he would pray and ask God for guidance, he would take out the pennies and put them down, and if they all came up, all ten came up heads, he took that as a yes indication from God. Any other combination he accepted as a no. Well, you know they all come up heads, you are fighting for pretty good odds now. The amazing thing, every once in awhile, they would all come up heads.

The idea is that we would all like some kind of a sure method of knowing when God is saying yes, and when God is saying no. But the problem is we don’t always give God all the alternatives. “Well, which one shall it be Matthias or Barsabas that you’ve chosen to take Judas’ place?” So casting lots between Matthias and Barsabas was not good because God had a third party that they didn’t even know at that time, except as an enemy, a zealot Jew, Paul, or Saul of Tarsus. “Oh, surely God doesn’t want him. We’d never put his name in that pot because no way would God want him.” So we don’t always give God all the alternatives. We so often say, “Lord shall it be this, or that?” Well, it may be something entirely different from this or that. Something I haven’t even thought of.

Now I’m sorry that there is no surefire way of getting a yes or a no, like tossing a coin or pulling out a black or a white rock. We walk by faith. What I do is when I begin the day I say, “God my life is Yours. You guide in the circumstances of this day. I commit this day to You. Bring to pass Your will in my life.” Then I just have to trust God to do it. I accept the things that come in the day as from the Lord and the leading of the Spirit. I believe that my life becomes the revelation of God’s will, as I submit myself to Him.

“If in all of your ways you acknowledge Him, He will direct your path”( Pro 3:6 ). Where you get into trouble is by jumping in because you think, “Oh man, look at this good deal.” You don’t say, you think, “Oh man, don’t even need to inquire of the Lord on this one. It’s quite obvious such a good deal I don’t even have to ask.” That’s where I get in trouble. “In all your ways acknowledge Him, and He will direct your path.”

The walk of faith is always a difficult walk. It isn’t easy. As I say, we would like it much better if we could get some very positive indications of yes or no. It’s hard to just walk by faith trusting God. It can be very confusing if we keep getting blocked in something that we’re attempting to do. Is it God saying no or is it Satan trying to hinder me from doing the work of God? You know, and so it’s so difficult at times to really know when to persevere and when to realize, “Hey, I’m trying to buck God. God isn’t wanting me to do this.”

I surely wish that I could have a more positive, definite way of ascertaining when God wants me to move, when God doesn’t want me to move. I don’t. I’m just like you are. I just pray and then I trust God, and then I move and then I hope I’ve done the right thing. I trust that God is great enough that if I haven’t, He knows my heart, He knows the sincerity of my heart. And if I’ve done the wrong thing, He’ll, knowing the sincerity of my heart, He’ll overlook it and help me to correct it.

So we really don’t know exactly what the Urim and the Thummim was. I am convinced that I know what it wasn’t. I know that it wasn’t what Joseph Smith said it was. But with the golden tablets that he found, supposedly, he also found this pair of colored glasses that were magic glasses, because when he put them on, he could read the hieroglyphics on the golden tablets. So they were magical, interpretive glasses by which he could read the hieroglyphics. No, that’s not what the Urim and the Thummim were. But what they actually were, we don’t know.

Now this robe of the ephod was to be all blue. There was to be a hole in the top of it, in the midst: and it should have a binding of woven work round about the hole, as though it were the hole of a habergeon, so it would not be torn. [So sort of a hem really to keep it from being torn.] And beneath upon the hem thou shalt make pomegranates [Now this is on the bottom side of this ephod there were to be these pomegranates] of blue, and purple, and scarlet, round about the hem thereof; and bells of gold between them round about: A golden bell and a pomegranate, a golden bell and a pomegranate, about the hem of the robe all around it. And it shall be upon Aaron to minister: and his sound shall be heard when he goes into the holy place before the Lord, and when he cometh out, that he die not ( Exo 28:31-35 ).

Now the purpose then around the hem of the ephod was these, were these little golden bells and then a pomegranate. The golden bell, the pomegranate all around the hem. The purpose was that when he went into the Holy of Holies, no one could go in there except the high priest, but coming into the presence of God was really a hazardous job. When the whole thing first got started they realized what a hazardous occupation they’d gotten into as priests.

The very first day that they started their ministry as priests, two of them got wiped out. Nadab and Abihu both got wiped out the very first day. Because when they got the whole thing set up, and they got the altar all set, and the wood on the altar, fire came down from heaven, and the wood just spontaneously started to burn. Aaron’s two sons got so excited they grabbed their little incense burners, and they took strange-they took the incense burners, but it took strange fire, and they went in to offer it before God and the fire came from the altar and consumed the two sons of Aaron. It was a dangerous, hazardous job. You’re coming into the presence of God, and you better make sure that everything is right; if it isn’t, you’ve had it.

Now even the high priest in coming in before God, coming into the presence of God, everything had to be just right, if it wasn’t the high priest would get wiped out. How would they know? The bells would quit ringing. So that was the purpose of the little bells. They would tie a rope on his foot, and if the bells would quit ringing they’d take and drag him out. Occupational hazard.

So that was the purpose of the little golden bells around the hem, is that when he was ministering before God, in the actual going into this area of coming into that area where God’s presence was to meet the people, things had to be right or it could mean the life of the high priest. So the golden bells so that they would know in case he died.

Thou shalt make a plate of pure gold, [A crown that the priest was to wear.] and on this little plate you were to grave, engraven on it, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre shall it be. [So this mitre, or crown, blue crown that the priest was to wear, on it this little golden plate, with the engraving, “HOLINESS TO THE LORD”.] And it shall be upon Aaron’s forehead, that Aaron might bear the iniquity of the holy things, which the children of Israel shall sanctify in all their holy gifts; and it shall always be upon his forehead, that they may be accepted before the Lord. And thou shalt embroider the coat of fine linen, thou shalt make a mitre of fine linen, and thou shalt make a girdle of needlework. And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets, and thou shalt make for them, for the glory and for the beauty ( Exo 28:36-40 ).

So they were very ornaments, it was quite-I want to say ornamentation, but it was, it was very ostentatious and awesome as they would come out in these robes.

Thou shalt put upon Aaron thy brother, and his sons with him; thou shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office. And thou shalt make them linen breeches to cover their nakedness; from the loins even to the thighs shall they reach: And they shall be upon Aaron, and upon his sons, when they come in to the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not the iniquity, and die: it shall be a statute for ever and ever unto him and to his seed after him ( Exo 28:41-43 ).

So that when they’re bearing the iniquity of the people, they don’t die themselves.

Now notice that the robes were all of linen. There wasn’t to be any woolen garment worn by the priest. For wool causes you to sweat, and God didn’t want any man sweating in his labor for Him. That’s very interesting, isn’t it? When we look at all the perspiration that goes into the work of God today so many times, God doesn’t want you to perspire in your work for Him. That is the reason why they wore linen, no wool in their garments, to keep them from perspiration in their service for God.

God wants our service to be inspired service, rather than perspired service. If you have the inspiration, it doesn’t take the perspiration. But if you don’t have the inspiration, I’ll tell ya, even the perspiration’s not gonna do it. So the inspired work unto the Lord.

“

Fuente: Through the Bible Commentary

The account of the calling and the hallowing of the priests for the exercise of their sacred office is given in detail. The outstanding values are revealed in certain clear statements. That of the purpose of the robing of the priests is stated in the words, “. . . make Aaron’s garments to sanctify him, that he may minister unto Me in the priests’ office.” A careful study of the description of these garments will reveal very much that is important to an understanding of the divine thought concerning priesthood.

Taking them briefly, not in the order here described but in that of the actual robing, we notice first that the undergarments were to be of fine linen, symbolic of the necessity for personal purity. Covering this was the robe of the ephod, all of blue-this in Eastern imagery suggesting the necessity for familiarity with heavenly things. The alternating bell and pomegranate on the skirts of the priest’s robe were typical of his obligation to testimony and fruit bearing. Over these was placed the ephod itself, the essential garment of the priestly function, while on the head rested the sacred miter, or priestly crown. Completing the glorious apparel were ornaments of great beauty. Attached to the miter on the head was a plate bearing the inscription, “HOLY TO THE LORD,” the significance of which is self-evident. On the shoulders onyx stones engraved with the names of the tribes indicated the office of bearing their burdens. On the heart rested the breastplate, with the names of the tribes inscribed there also on precious stones. In the center of this was the mystic Urim and Thummim. All this was intended to emphasize that the office of the priest was to carry the people on his heart in discovering the divine mind and will concerning them.

Fuente: An Exposition on the Whole Bible

the Beaten Oil; the Ephod

Exo 27:20-21; Exo 28:1-14

Always in Scripture oil is an emblem of the Holy Spirit. It is His grace communicated to the wick of our character and life, which makes them capable of giving a bright light for God. This oil was pure, because none shine brightly for God who are not pure in heart and poor in spirit. It was beaten, because our best work is often the result of our sorrows. McCheyne used to say, Beaten oil for the sanctuary, referring to the care with which ministers and teachers should prepare for their work. Get your oil direct! See Zec 4:2-3.

It is befitting that we should consider the priestly garments. We minister within the curtained court; order the lamp of testimony till daybreak, and stand before the altar of incense-it is meet that we should be arrayed in the beauty of holiness. Our Lord bears our names, graven indelibly and eternally, and we are accepted in the Beloved.

Fuente: F.B. Meyer’s Through the Bible Commentary

Exo 28:2

The garments peculiar to the high-priest were four: the ephod, with its “curious girdle,” the breastplate, the robe of the ephod, and the mitre. (1) The garments were made of linen, typical of the human nature which Christ wears still in His glorified state. (2) They were carefully fastened together, signifying the complete unity which there is in all Christ’s work for His people. (3) They were robes, not of war, but of peace, indicating that our Saviour’s warfare is accomplished, and that He is now set down in the calm and quiet of His holy, peaceful functions. (4) The robe of the ephod represents the perfect robe of the obedience of the Lord Jesus Christ. (5) Aaron bearing the names of the people before the Lord on his ephod is a picture of Christ bearing the names of His people in holy remembrance before God. (6) The breastplate teaches that Christ not only bears His people on His shoulders for strength, but lays them separately on His heart for love. (7) The high-priest wore a mitre with this inscription graven upon it, “Holiness to the Lord.” Jesus Christ, in His very character and being, as our Representative, is standing before God, and emblazoned upon His front is His own proper title: “Holiness to the Lord.” Not for Himself-He needs it not-but for us! He bears the iniquity of our holy things. For us the golden letters run “for glory and for beauty” upon the mitre of Jesus.

J. Vaughan, Fifty Sermons, 10th series, p. 299.

References: Exo 28:1-29.-Homiletic Quarterly, vol. ii., p. 494. Exo 28:29.-J. Wells, The Surrey Tabernacle Pulpit, No. 67 and No. 68.

Exo 28:30

A great mystery hangs over these two words, “the Urim and the Thummim,” commonly translated “light and perfection,” in the Septuagint version “manifestation and truth,” and in the Vulgate “doctrine and truth.”

I. The stones representing the Church that were borne upon the high-priest’s breast and the high-priest’s shoulders connect themselves with the Urim and Thummim. In some way or other God was pleased to reveal His will in connection with these twelve stones, in what way it is very difficult to determine. There are these possible interpretations: (1) It may be that it pleased God at certain times to throw a miraculous light upon these twelve different coloured stones, which did in some way write His mind; either by the initiatory letters, or by some signs which were familiar to the high-priest, He conveyed His will to the high-priest, that he in turn might convey it to the people. (2) It has been supposed that the stones were not made themselves the channels or media by which God conveyed His will, but that they accredited and, as it were, empowered the high-priest when he was before God, so that God, seeing him in the fulness of his priesthood, was pleased to convey His will to his mind.

II. Consider what we have that answers to Urim and Thummim, and how we should consult God and obtain our answers. (1) In prayer we should pray consultingly, in reading read consultingly. (2) In consulting God we must honestly make up our minds to follow God’s guidance. (3) If we are to attain Urim and Thummim in our consultations with God, we must do it through priesthood-in the recognition of the priesthood of the Lord Jesus Christ.

III. There are many ways in which God may give us the Urim and Thummim to direct our steps: (1) by a light breaking on some passage of the Bible; (2) by the Spirit of God illumining our own minds.

J. Vaughan, Meditations in Exodus, p. 54.

Reference: Exo 28:30.-J. Irons, Thursday Penny Pulpit, vol. viii., p. 167.

Exo 28:36

This plate of pure gold was fastened by blue lace to the mitre, or turban, or tiara, or linen which was upon the head of the high priest. With the plate of pure gold upon his forehead, he went in before God to present the inscription graven there like the engraving of a signet, “Holiness to the Lord,” to take away the iniquity of the holy things of Israel and to make those holy things, purged from their iniquity, acceptable to God. Consider the subject of holiness.

I. The word is used in three senses in the Bible. (1) Sometimes the word “holy” means that which is set apart, consecrated. In that sense the vessels of the Temple were holy. (2) Sometimes the word signifies the indwelling of the Spirit, with His gradually sanctifying processes. In this sense the Church is holy. (3) There is a still higher sense in which man is perfectly holy. Christ perfects them that are sanctified.

II. The true definition of holiness is the likeness of God. But we cannot conceive of the likeness of God but through a medium, and that medium must be the Lord Jesus Christ. Whatever traits we find characterising the life of Jesus, these make up holiness. (1) The life of Christ was a separate life. (2) He always carried about an inner sanctuary in His own soul. (3) The life of Christ had a subdued tone. (4) It was a life consecrated to an object. (5) It was a life of praise.

III. Look upon holiness as an end to be obtained. Do not seek holiness as a means to happiness, but happiness as a means to holiness. Be more careful about the holiness of little things than of great things.

J. Vaughan, Meditations in Exodus, p. 68.

References: Exo 28:38.-Spurgeon, Morning by Morning, p. 8. 28-Parker, vol. ii., p. 229. 28, 29,-Homiletic Quarterly, vol. iv., pp. 409, 410. Exo 29:1.-Spurgeon, Sermons, vol. xx., No. 1203, Exo 29:12.-Parker, vol. ii., p. 237.

Fuente: The Sermon Bible

CHAPTER 28 The Priesthood

1. Aaron and his sons (Exo 28:1)

2. The garments mentioned (Exo 28:2-4)

3. The ephod (Exo 28:5-14)

4. The breastplate (Exo 28:15-30)

5. The robe of the ephod (Exo 28:31-35)

6. The mitre (Exo 28:35-38)

7. The ordinary garments (Exo 28:39-43)

This chapter is still richer in typical lessons, a very few of them we can notice. Two chapters are devoted to the priesthood. Aaron is the type of Christ. The sons of Aaron are types of Christians representing false worshippers (Nadab and Abihu) and true worshippers (Eleazar and Ithamar.) The holy garments are mentioned first, but not in the order as they were put on. The correct order is found in Lev 8:7-9. The garments were for glory and beauty, typifying Him who is altogether lovely. The ephod stands first. Ephod in Hebrew means to bind on; it held the breastplate in position. It was of gold, blue, purple, of scarlet, fine twined linen, with cunning work. How beautifully it was wrought we read in Exo 39:3. The same material as in the curtains was used in the ephod; gold is added and the figures of the cherubim are absent. It all tells us of Himself and His priestly service in behalf of His people. The two onyx stones Aaron wore on his shoulders with the names of the twelve tribes engraven, are the type of Christ, carrying His people upon His shoulders. The shoulder is the symbol of power. From the moment He puts His sheep He has found upon His shoulder (Luk 15:5) to the blessed day, when He gathers His own, He carries them in His power.

Read Exo 28:11 how these names were put into the stones. They were ineffaceable and could not be blotted out. It speaks of our security in Christ. The breastplate consisted of twelve stones. Every one of these stones has a meaning, which we cannot follow here, and the names of the twelve tribes were engraved upon these precious stones. The breastplate was upon his heart when he goeth in unto the holy place. The words upon his heart are twice repeated in Exo 28:30. Here we have the blessed type that Christ carries all His people upon His heart of love. That the breastplate be not loosed from the ephod (verses 26-28) blue lace was attached. There was no possibility that the breastplate could shift; there is no possibility that His love for His own can ever grow less. His power and His love go together. In the breastplate there were also placed Urim and Thummim, which means lights and perfections. Seven times they are mentioned: Exo 28:30; Lev 8:8; Num 27:21; Deu 33:8; 1Sa 28:6; Ezr 2:63; Neh 7:65. In two of these passages only Urim is mentioned and in Deu 33:8 Thummim stands first. It is not certain in what the Urim and Thummim consisted. Some think they were two costly stones drawn as a lot in difficult questions. Others think it was one stone which by various scintillations gave an answer from the Lord. Israel did not need to be in darkness about any matter. We possess as believers a gift in us to guide and direct our steps; it is the Holy Spirit. He is our Urim and Thummim. The robe of the ephod was entirely blue. Christ is our heavenly highpriest. Bells and pomegranates, the types of testimony and fruit, were around the robe. His sound shall be heard when he goeth in. That happened when He as a priest went in to God and Holy Spirit came and the gospel bells began to ring. And fruit in the conversion of souls ever followed. The bells also rang when Aaron came out from the presence of God. Even so when our Lord comes again a fresh testimony in power will be heard yielding wonderful fruit.

The holy crown Aaron wore is equally suggestive. Holiness unto the Lord was on the golden plate. So He is our holy Priest and we are holy priests with Him. Read Zec 14:20-21.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Aaron

Type of Christ, our High Priest. Christ is a priest after the order of Melchizedek, but He executes his priestly office after the pattern of Aaron. Hebrews 7. gives the order; Hebrews 9, the pattern.

(See Scofield “Gen 14:18”).

Fuente: Scofield Reference Bible Notes

take: Lev 8:2, Num 16:9-11, Num 17:2-9, 2Ch 26:18-21, Heb 5:1-5

among: Exo 28:41, Exo 29:1, Exo 29:9, Exo 29:44, Exo 30:30, Exo 31:10, Exo 35:19, Num 18:7, Deu 10:6, 1Ch 6:10, 2Ch 11:14, Luk 1:8

Nadab: Exo 6:23, Exo 24:1, Exo 24:9, Lev 10:1, Lev 10:12, Num 2:4, Num 26:61, 1Ch 24:1-4

Reciprocal: Lev 7:35 – he presented Num 3:2 – General Num 16:5 – even him Deu 18:5 – General 1Sa 2:28 – And did I 1Ch 6:3 – Nadab 1Ch 6:50 – Eleazar 1Ch 23:13 – separated Psa 105:26 – Aaron Psa 115:10 – General Joe 1:9 – the Lord’s Heb 5:4 – General Heb 7:5 – who Heb 8:2 – minister

Fuente: The Treasury of Scripture Knowledge

THE PRIESTLY GARMENTS

The abrupt termination of the directions for the tabernacle at the close of the preceding chapter is remarkable; especially as the subject is taken up again at chapter 30. There must be some reason why the intervening chapters are occupied with the priesthood.

Some see in this the symbolism of a deep fact. God has in grace come out from His throne in the Holy of Holies through the way He has prepared for Himself in the table of shewbread and the candlestick, to meet man in his sin at the brazen altar. And now man is to be brought back through the way God has Himself come, to the place of communion with Him before His throne. The priesthood is necessary for this, and before the way is itself shown the arrangements for the priesthood are completed.

As soon we reach the altar, in other words, we feel the need of the priest (which means mediator or advocate), who is to officiate thereat.

From God he comes to man, authorized to invite man to return to God with penitence, confession and faith, and to make for him the propitiatory sacrifice to that end.

The garments of the priests as well as the details of their consecration are specified in this and the next chapter, because they are symbolical of the their standing and office before God, as well as types of Him of whom Aaron and the Aaronic priesthood are the shadows. (See Hebrews, particularly chapters 5-10.) What family is chosen for the priesthood (Exo 28:1)? What provision has God made for the preparation of their clothing (Exo 28:3)? What are the number and names of the garments (Exo 28:4)? Notice the correspondence of color and texture of material to those of the inner curtains already named (Exo 28:5). It will be seen later that three of these garments are peculiar to the high priest – the first three, and that he wears the rest in common with the other priests. There is this further exception, however, that whereas he dons a mitre, they only have bonnets or turbans (Exo 28:40). It might be advisable to say here that while the high priest typifies Christ, the priests, his sons, typify believers on Christ, or the church.

THE EPHOD (Exo 28:6-12)

The ephod was a shoulder-piece covering the back and reaching under the arms, kept in place by the two shoulder straps (Exo 28:7) and the belt around the waist (Exo 28:8), leaving the breast uncovered. The gold was beaten into thin pieces, cut into wire and interwoven with colored threads.

What two precious stones belonged to the ephod? What was engraved on them? How were they set? Where were they placed, and why (Exo 28:9-12)

These indicate that God was to have Israel in perpetual remembrance through the mediation and representation of the high priest. The shoulder, moreover, is symbolical of power, so that the high priest thus arrayed became a beautiful suggestion of Him whose everlasting arms are underneath His people (Deu 33:27). This ephod was the uppermost garment and worn outside the blue robe whose description follows.

THE BREASTPLATE (Exo 28:13-30)

What name is given to the breastplate (Exo 28:15)? Its shape and size (Exo 28:16)? What precious stones should it contain (Exo 28:17-20)? What graving upon them (Exo 28:21) What was the significance of this latter (Exo 28:29)? This breastplate of judgment represents the high priest as the spokesman of God, at the same time that he is the affectionate intercessor for Israel for each tribe and each member of it.

URIM AND THUMMIN (Exo 28:30)

Urim and Thummin are thought to be the sum of the twelve precious stones attached to the breastplate. That is, the twelve stones are Urim and Thummin, which means the lights and the perfections. Lights as to their brilliancy, and perfections as to their hardness and absence from flaws.

They represent the light and the right that are in the high priest for the enlightenment and reconciliation of those who come unto God by him. He exercises the functions of teaching and sacrificing in their behalf, as the type of the great High Priest.

The import of Urim and Thummin dawned on the Israelite as he saw the high priest making an offering on the altar for the sins of the people, thus rendering them imputatively perfect, and then returning oracular answers from God out of the Most Holy place to the reverent inquirer.

We have no ground for supposing that God conveyed verbal messages to the high priests by illuminating any letters on the stones, as some have fancied. In other words there is nothing concealed nor mystical about this transaction after the manner of the heathen temples and priesthoods, nor anything in the nature of a charm as in an amulet. God indicated the light and the perfection which He vouchsafed to His people by means of these stones, but that light and perfection did not reside in the stones in any way.

THE ROBE (Exo 28:31-36)

How does Exo 28:31 show that this robe belong to the ephod in some way? What shows it to have been entirely woven, and without seam (Exo 28:32)? Habergeon means a coat of mail. How was the base to be trimmed (Exo 28:33-34)? The significance of this (Exo 28:35)?

It would appear from the last words of this verse that the wearing of this robe on the part of the high priest while ministering, was necessary to insure him from death. It becomes therefore a type of that robe of Christs righteousness which is the only security of eternal life for human kind (Isa 61:10). The sound of the bells testified that the mail of proof had been put on, and the dread of death removed. It must have been a constant source of comfort and encouragement to the high priest as he stood alone in the Holy of Holies in the presence of the awful glory of Jehovah. Every slightest movement he made brought the assurance from the bells that all was well.

THE CROWN (Exo 28:36-38)

More is revealed about the plate on the mitre (or turban) than the mitre itself. What is this place called in 39:30? By the names on the precious stones the high priest is shown to be the representative of the people, and by what in this case is he shown to be the representative of God? For what does this holiness thus qualify him (Exo 28:38)?

The ephod, the breastplate, and the golden crown combined present us symbolically with the three-fold office of our great High Priest, Jesus

Christ. In the ephod the priestly office is obvious, in the breastplate the prophetic comes into the view, and in the crown the kingly makes its appearance, although the priestly discloses and maintains itself throughout.

THE COMMON GARMENTS (Exo 28:39-43)

In these verses we have directions for the garments common to all the priests including the high priest.

The coat was to be woven in checker work as intimated in the Revised Version. It seems to have been provided with sleeves and to have reached to the feet. The mitre, or turban, was of the same material, and was wrapped around the head. The girdle was wound twice around the body it is said, and tied in front with the end hanging down to the feet. Note the difference between this girdle going around the waist and holding the coat in place, and the curious or cunningly-woven girdle of Exo 28:8, which fastened the ephod. Notice also that the head-gear of the priests is not called a mitre but a bonnet, evidently different somewhat in shape and appearance. The linen breeches are described in Exo 28:42-43. They do not seem to have belonged to the official dress of the priests, but to have been prescribed for the sake of propriety in other respects.

QUESTIONS

1. Why may chapters 28 and 29 be a parenthesis in the revelation of the Tabernacle?

2. What New Testament book discusses the typical character of the priesthood?

3. What typical distinction seems to exist between the common priests and the high priest?

4. What may be the significance of Urim and Thummin?

5. What did the robe and the bells signify?

THE INIQUITY OF THE HOLY THINGS

In the last lesson attention was called to the phrase at the head of this lesson found in 28:38. The significance of the expression, both for Israel and for Christians, and the prevailing ignorance on the subject of which it treats, is the justification for a special lesson in the way of an addendum to it.

William R. Nicholson, D.D., bishop in the Reformed Episcopal Church, suggests that the iniquity of the holy things is only part of a sentence, their connection being that Aaron the high priest should bear the iniquity of the holy things. Of course, the bearing of this iniquity means the atoning for it.

But we are startled by the repellency of the idea. How strange to hear of the iniquity of what is holy!

The holy things are described in the context as the sacrifices and offerings of Israel. Whatever they presented to God in worship were holy in the sense that they were consecrated to and appointed by Him. And yet these things themselves had iniquity. When the worshipper brought his bleeding victim as an offering for his sins his very act of bringing it had in it additional sin which required to be atoned for.

And the truth with regard to Israel is the same with us. We were by nature children of wrath, and now, although as believers on our Lord Jesus Christ we are regenerated by His Spirit, still in our flesh there dwelleth no good thing (Rom 7:18; Rom 8:7). In consequence, we entail our sin upon whatever we attempt. We worship God, even in the way He appointed, and yet the sin in us imparts to that worship the imperfection of its sinfulness and therefore the sin of imperfection. We pray, and our act of prayer has iniquity in it. We sing Gods praises, we read His Word, we come into His house, we kneel at the sacrament and at each and all there is sin, for they have the imperfection and defilement of our sinfulness. Indeed, we trust in Jesus for the pardon of our sins as the Israelite brought his bleeding victim to the altar, and yet the very act of trust is sinfully done and needs the divine pardon.

Gods People Are Meant

Notice that the iniquity of the holy things was affirmed of Israel, the type of the true people of God, and not unregenerate men.

When they assembled at the Tabernacle they did so as the redeemed of God. The blood of the paschal lamb had been sprinkled upon their houses in Egypt. Sheltered beneath it from the curse which had devastated that land, they had gone forth from its bondage and terror, and were now brought nigh to God in His own house of communion. They were even supplied by His hand with all holy gifts which they were now permitted to offer to Him.

They represent, therefore, true believers in Jesus Christ, delivered out of the world, and having received through His blood the forgiveness of sin, made nigh to God in the privilege of worship and the joy of fellowship.

There is therefore iniquity in our holy things. In every act of our worship there are imperfection and defilement, because there is present in that act the old evil nature along with the new. We need therefore to be forgiven for every duty we perform, for every sorrow for sin we feel, for every hope we cherish, and for all the love we enjoy. Bishop Beveridge said:

I cannot pray but I sin; I cannot hear or preach a sermon but I sin; I cannot give alms or receive the sacrament but I sin; no, I cannot so much as confess my sins but my very confessions are still aggravations of them; my repentance needs to be repented of; my tears want washing; and the very washing of my tears needs still to be washed over again with the blood of my Redeemer.

The Proof

That the meaning of these words is not exaggerated may be seen in that the same truth is taught again in Leviticus 16, where we meet with a description of the annual Day of Atonement.

In the present text the high priest is directed to bear the iniquity of the holy things, but in that chapter he is represented as actually bearing them. He is attired in his holy garments, his forehead glittering with Holiness to the Lord, and actually sprinkling the blood of sacrifice to cleanse the uncleanness of the worshipers, to make atonement for the holy sanctuary itself, for the altar on which the sacrifices are offered (for these things were polluted by the very presence of sinners), for the priests who offered the sacrifices, and for all the people accustomed there to worship.

Once a year regularly and solemnly the great truth of this text was recognized and enforced. Every day in the year, to say nothing of extra sessions, the blood of atonement was offered for pardon and acceptance, but the acts of offering had iniquity in them and needed themselves to be specifically sprinkled with the atoning blood. This was done on this annual day, the greatest of all the occasions of expiation.

Moreover, the New Testament is full of this teaching of the iniquity of our holy things. It speaks to us concerning it in those words of Paul throughout the seventh chapter of Romans, and in his words to the Philippians where he speaks of discarding his own righteousness, even that which belonged to him as a Christian (Php 3:1-15). Indeed, it speaks to us in all that is said in the New Testament concerning the sanctification which comes to believers through faith in the blood of Christ.

A Three-Fold Application

The application of this truth is wide-reaching.

In the first place, it enhances our appreciation of our Savior and the value of His merits for us. It helps us to see how deeply we need Him, and how great is the sovereign mercy and the boundless grace of God towards us in Him. The high priest in the tabernacle typifies Him, and the service he rendered for Israel, even in the iniquity of their holy things, typifies the service Christ has rendered and is rendering for us in a like case. For if there is iniquity in our holy things, thank God there is also atonement for it accomplished, and full, and of instant efficacy (1Jn 2:1-2)!

In the second place, it opens our eyes and broadens our vision as to the relative meanings of sin and holiness. In the light of this text, what Christian can question much less deny the application to him at all times of the words of the apostle John: If we say we have no sin we deceive ourselves, and the truth is not in us (1Jn 1:8)? Who can talk about sinless perfection in the light of this truth? And how professions of the eradication of evil shrink into worthlessness, and themselves become sin in its shadow! So deeply indeed is the truth of this text imbedded, as a living principle, in the experience of true and enlightened Christians, that the more devoted they are the more it is felt.

It is indeed a test of our nearness to God to have a Christian conscience so cultivated as to appreciate our daily and hourly need, and at the same time our daily and hourly completeness only in Christ. This is the way to feast upon Him richly. If our faith, considered as an act, does itself require to have blood sprinkled upon it, then as we appreciate that fact shall our faith itself sink down more and more upon Christ for all that He is to us, and rest upon Him with the very rest of heaven.

In the third place, it furnishes a momentous warning to the unbeliever and the unregenerate man. If there is no such thing as a Christians self- righteousness, if there is no such thing as a Christians purchasing to himself the divine favor even by such life-long goodness as that of Paul, how impossible must all this be to the man who has not received Christ at all! If no Christian who is himself personally accepted in Christ can put forth one act which does not need forgiveness, what can he do to commend himself to God who is unwashed in redeeming blood, and on whom even now abideth His condemnation?

With regard to any dependence on ones own righteousness it becomes us all, Christian or non-Christian, to say with the patriarch Job, If I wash myself with snow water, and make my hands never so clean, yet shalt Thou plunge me into the ditch, and mine own clothes shall make me to be abhorred!

The iniquity of the holy things! What Jesus is, and that alone, Is faiths delightful plea; Which never deals with sinful self Nor righteous self in me.

QUESTIONS

1. Where is the phrase used in the title of this lesson found?

2. Of whom is this iniquity affirmed, the worlds people or Gods people?

3. On what great day in Israel was this solemnly enforced?

4. What New Testament Scripture shows that there is atonement in Christ for such iniquity?

5. What erroneous doctrine does this truth contradict?

6. To whom is it a solemn warning?

Fuente: James Gray’s Concise Bible Commentary

Exo 28:1. Aaron and his sons Hitherto every master of a family was priest to his own family. But now, as the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord, (Psa 99:6,) had enough to do as their prophet, to consult the oracle for them, and as their prince, to judge among them. Nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family; but was very well pleased to see his brother Aaron invested with this office, and his sons after him; while (how great soever he himself was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard to the glory of God, that he had so little regard to the preferment of his own family. Aaron, that had humbly served as a prophet to his younger brother Moses, and did not decline the office, is now advanced to be a priest to God. God had said to Israel in general, that they should be to him a kingdom of priests; but because it was requisite that those who ministered at the altar should give themselves wholly to the service of God, he had chosen from among them one to be a family of priests, the father and his four sons; and from Aarons loins descended all the priests of the Jewish Church, whom we read of both in the Old Testament and in the New.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Exo 28:1. Take Aaron thy brother. Intimations had before been given of this designation; but this is the first express appointment of Aaron and his sons to the priesthood. The heads of families had hitherto officiated as priests and offered sacrifices, without any special appointment; but now this practice was retracted, and the sacerdotal office confined to the family of Aaron only. Moses not only gave proof of his disinterestedness, in leaving his own posterity in the rank of private Levites, whilst he confirmed Aaron and his descendants in this important and honourable service; but he made it manifest that he acted entirely by divine direction, Heb 5:4-5, which is further evinced by the remarkable circumstance of no provision being made about the succession to the priesthood in case Aarons family should be extinct. This was according to human observation very probable, especially after the death of Nadab and Abihu, and must have been followed by the entire subversion of the whole form of worship instituted by Moses: for it was fundamental to it that no person in any age, or in any case, should officiate as priest under the penalty of death, except he was of Aarons family. Yet in entire confidence that God would provide for the continuance of the religion which he had appointed, and being conscious that he acted by his authority, Moses left the whole dependent on an apparent mere contingency. This is what human policy would never have done; but the providence of God took care of that which was thus simply committed to him. The priests of the family of Aaron increased, and continued as long as that dispensation continued, and until the new dispensation was introduced.

Exo 28:2. Holy garments. Whatever was separated from common uses, and consecrated to the immediate service of God, was called HOLY, whether it were person or thing. These garments were not only intended to distinguish the priest from the people, and to decorate them and render their persons and ministrations respected by the people; but they were emblematical of that holy conversation and conduct, which should ever be the glory and beauty, the distinguishing mark of the ministers of religion: without which they and the services they perform will be had in contempt. They were also especially typical of the glory of the divine majesty, and the beauty of complete holiness, which rendered Jesus Christ such a High Priest as became us, and stamped infinite value on his whole work.

Exo 28:3. Wise-hearted. Whoever is endowed with skill to perform the service assigned him in the church of God, and does it uprightly and diligently, is wise-hearted, and will give God the glory of making him so. All natural wisdom is the gift of God, but this seems to have been supernaturally bestowed.

Exo 28:6-14. The ephod, or the priests outer garment, as in Exo 25:7. Ephods were worn by the inferior priests, and even by others on some occasions, as by Samuel when a child, and by David when he danced before the ark: but they were made only of linen. This ephod of gold was formed of costly materials, and had much gold wrought up in it. It was girded on by a girdle curiously woven or wrought, of the same materials, and was buttoned upon each shoulder with a precious stone set in gold. On these two stones were engraven the names of the twelve tribes of Israel, which were fastened into chains of gold. Thus Christ appeared to John, girt about the paps with a golden girdle. Righteousness was the girdle of his loins; he was clad with zeal as with a cloak, and the government was upon his shoulders. He bears the names of the people before God, as a memorial; and as their Representative and Advocate, acts with all his power on their behalf, and maintains their cause.

Exo 28:15. The breastplate of judgment was a double piece of cloth, a span square, richly wrought, and fastened with chains of gold to the golden ephod, upon the breast of the highpriest. In this breastplate were fixed twelve precious stones of different kinds, an emblem of the diverse excellencies of the members of the church of Christ, who amongst them possess all that is valuable upon earth. These stones were set in gold, each with the name of its tribe engraven upon it. This breastplate Aaron wore, when he went into the holy place, for a memorial before the Lord; not only that he might present their cause before him, but that he himself might be reminded that he acted in a public character, and was to have the interest of all the tribes of Israel, whom he represented, near his heart, without prejudice or partiality. In this he was an evident type of Christ, who has the name of every individual of his people ever engraven upon his heart; and within the veil will be sure never to forget or neglect any of them, or of their concerns, however destitute or despicable they may be upon earth; but will care for them with his whole heart. The heathens had a teraphim, as in Eze 21:21; and Zec 10:2. The ancient judges also wore breastplates of judgment, indicative that their decisions were clear and perfect.

Exo 28:19. A ligure. The ancients do not apparently know what this gem precisely was; and indeed biblical critics are not always good naturalists. The variations of their opinion is proof of this. Gems sport their faces and brilliant beauties conformably to determinate laws; the tints arise from metalic essences in the rocks and cavities where they are formed. The Abbe Hay is of opinion that it is the different proportions of oxygen which constitute the variation in their shades of colour. The topaz occurs, burning and yellow. The quartz comprises the purple amethyst, chrysoprasus, hyaline, and opal; some the colour of amber and of oil. The girson of hyacinth, the sapphire of indigo blue, the emerald of various green. The ruby of red, including the spinel. The granate of various tints. The tourmaline occurs, blue, green, or red. The peridote has many varieties. These modern names comprise the stones in the highpriests pectoral. We must therefore regard this studded plate of gold as the noblest production of nature, and the brightest work of art ever presented to the human eye. And when the uncreated Glory shone upon it from the mercy-seat, it would refract all the colours of the rainbow, diverging its rays numerous as the faces of the gems with responsive glory to the emanation of a reconciled God. So Christ bears the names of his saints always on his breast.

Exo 28:30. The Urim and Thummim; words equivalent to light and perfection. Let us hear what the scriptures say farther on this subject. Joshua shall stand before Eleazer the priest, who shall ask counsel for him after the judgment of the Urim, before the Lord. Num 27:21. Conformably to the divine answer, war was conducted or suppressed. When Saul enquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. 1Sa 28:6. Let thy Thummim and thy Urim be with thy holy one, that is, the priest. Deu 33:8. Phinehas stood before the ark and said, shall I go up against my brother Benjamin, or shall I cease? And the Lord said, go up; for to-morrow I will deliver them into thy hand. Jdg 20:28. This is all we know of the Hebrew oracle, the oracle of the living God. Happy was Israel to have God so nigh unto them. When the emperor Alexander wished to consult the Hebrew oracle respecting his expedition to Persia, Jaddo, the highpriest said, that from the day that the house of Israel were carried to Babylon, they had, remained ignorant of the Urim and Thummim.

It is a fact fully recorded in ancient history, that all the great temples of the heathens had their oracles. The druids everywhere, on great occasions, asked counsel of their gods. Those oracles, whether real or pretended, are regarded by Isaiah with great contempt and high disdain, Exo 29:4. The oracle at Delphos in the temple of Apollo, near Mount Parnassus, was so popular that the world, on great occasions, resorted there with offerings to consult the oracle. Strabo, book 9., reports that Pythoness, when seized with the prophetic spirit, foamed and rolled, as though furiously intoxicated with wine, and uttered confused words, which the priests about her put in distinct but ambiguous expressions, sometimes in prose, and sometimes in verse. Of those oracles we have specimens in Herodotus. The voice seemed to proceed from a small aperture in the cavern of a rock. Those assuredly were but the dark wiles of Satan, by which he would obscure the glory of divine revelation. The christian church knows of no oracle but the throne of grace.

Exo 28:31. The robe of the ephod was the middle garment, worn under the ephod, and above the coat. It had a hole, through which the head was to pass, when it was put on; and seems to have been carefully formed of one piece, that it might not be rent. This reminds us of Christs coat, which was without seam, woven from the top throughout, and was not rent, but cast lots for by the soldiers. This also was emblematical of his perfect, uninterrupted obedience to the divine law, and of the unbroken harmony which should subsist in his church. Upon the hem of Aarons robe were golden bells, and pomegranates round about, which represented the sound of divine truth preached or professed, being joined with the precious fruits of holiness in the ministers of the gospel, and in all true christians. This sacred vest typified especially the glad tidings which Christ was anointed to preach, and the fragrant fruits of his priesthood, which he confers upon his church. The bells were also intended to give notice to the people when the highpriest entered into the most holy place: perhaps they might join his burning the incense, and sprinkling the blood, with their prayers. Luk 1:10. It is added, that he die not; which he might expect to do, if he acted not according to the prescribed rules.

Exo 28:36-39. Upon the mitre; a cap with a high crown, made of linen; to this was affixed a golden plate, on which was inscribed HOLINESS TO THE LORD. This might be designed to teach him to remember his sacred office and character, and to take care not to disgrace it, nor to be ashamed of it, nor to wish to conceal it: it might also remind the people to honour his person and ministrations. But especially it represented our great High Priest, whose perfect holiness, and voluntary dedication of himself in our behalf unto the Father, to fulfil his will and magnify his law, by obedience unto death, have rendered him the fountain of holiness to his people, who are sanctified by his truth, and by his Spirit. He also bears the iniquity of our holy things; and by his prevailing intercession renders our sinful persons and imperfect services acceptable with a holy God.Coat of fine linen. This was the tunic, or innermost garment, which had sleeves to the wrist, as is supposed, and was bound on with a linen girdle. The whole of the priests princely and grand array is understood to be a figure of the glory and grace of Christ.

Exo 28:40-41. Coats and girdles. The garments of the inferior priest, though neither so costly as those of the highpriest, nor so particularly described, are said to be for glory and for beauty, as well as the others. They typified that holiness which was glorious and beautiful in Christ, and which is for glory and beauty to all who are adorned with it.

Exo 28:42. Linen to cover them. The priests were to be clothed in the most decent and modest manner. Our garments were first necessary to hide the shame of a sinners nakedness; and when we use them for ostentation we foolishly glory in our shame. They who prefer ornament to modesty do still worse; but it is worst of all to be guilty of pride and indecency in the courts of the Lords house.

Exo 28:43. That they bear not iniquity. All this was to impress them, and us, with a sense of Gods holiness, and of our sinfulness. To teach us that God will be had in reverence of all them that are round about him, and will not be approached by a sinner, but in the name of Jesus Christ.

REFLECTIONS.

Blessed be God that we have such a Highpriest, as is in this chapter typically delineated; one solemnly appointed of God, and consecrated to his work; one furnished for his high office by the glory of his divine majesty, and the beauty of perfect holiness; one who bears the names of all his people upon his heart, presenting them, and all their several cases before the Father in heaven, and everliving by his continual intercession to apply the salvation which his sacrifice has purchased; in whom are illuminations and perfections, even inexhaustible treasures of wisdom and grace. Happy, if by the law spiritually understood we have so obtained the knowledge of sin, as to see that such a Highpriest became us; that we can have no access to or acceptance with a holy God but by him; no light, no wisdom, no perfection but from him; no glory nor beauty, but in conformity to him. If this be our experience, let us take encouragement from the power, love, and compassion of our Highpriest to the meanest of his people, to draw near with boldness to the throne of grace, that we may obtain mercy, and find grace to help in time of need. Heb 4:14-16. Let us have grace, whereby we may serve God acceptably, with reverence and godly fear; for our God is a consuming fire. Heb 12:28-29.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Exodus 28. P (Exo 28:26-28; Exo 28:41 later). Priestly Vestments.After the sanctuary and its fittings have been ordered, the vestments for the priesthood come up for mention. For the strange story of the development of the priest-hood in Israel, see pp. 106f. Here we find, no doubt, a simple assumption that Aaron and his sons wore the same vestments as were worn by the Zadokite High Priest and his assistants in the Temple of Zerub- babel. Sir 45:9-22; Sir 50:1-21 are a complete proof that the splendour of the Temple ritual and its religious value were fully appreciated by the Hebrew sages, cultivated men of the world who cared deeply for religion as well as for morality. Of Aarons four sons, Nadab and Abihu are named in Exo 24:1; Exo 24:9 J, and Eleazar in Deu 10:5 and Jos 24:33 (both probably E).

Churches that have come to possess a distinctive dress for ministry could desire no happier phrase to describe them than holy garments . . . for glory and for beauty: (Exo 28:2). And the need of the uplift of Divine inspiration, as distinct from mere business capacity, for the ecclesiastical craftsman is as fitly noted in 3. After a list of the vestments (Exo 28:4), their materials are specified (Exo 28:5), as Exo 25:3 f.* The first garment described is the ephod (see p. 101, cf. Exo 39:2-7). The pouch (not as AV, breastplate: it was a bag 7 inches square) was to sparkle with gems in four rows (Exo 28:17-20, cf. Rev 21:19 f.), the stones being, according to the most probable identifications: (i.) cornelian or red jasper, chrysolite, rock-crystal; (ii.) red garnet, lapis lazuli, sardonyx (a stratified stone, red, whitish, and brown); (iii.) cairngorm, agate, amethyst; (iv.) yellow jasper, onyx (or beryl or malachite), green jasper. These were to be set in gold, and engraved with the names of the tribes (Exo 28:21). The fastenings of the pouch are described minutely (Exo 28:22-28), and it is explained that, as the names were upon the shoulder as marking Aarons representative office, so they are to be on his heart to mark his personal remembrance of the tribes (Exo 28:29). It is the pouch of judgment, because the Urim and Thummim (words of uncertain origin and meaning, pp. 100f.), i.e. the sacred lots (1Sa 14:41*), were put into the pouch (Exo 28:30). With Exo 28:15-28; cf. Exo 39:8-21. So the high priest represented man to God by the engraved stones, and God to man by the sacred lots. A long blue or violet robe is next specified (Exo 28:31-35; cf. Exo 39:22-26) to be worn under the ephod, and made without sleeves or fastenings, but slipped over the head; adorned at the bottom with embroidered pomegranates (like a red orange) and golden bells. The meaning of either can only be guessed at. A gold plate, engraved with the words Holy to the Lord, was to be tied to the front of the turban with a violet ribbon, as marking the fitness of the high priest to atone for any unholiness of the people (Exo 28:36-38; cf. Exo 39:30 f.). Besides, Aaron was to have a tunic, a tight-fitting sleeved garment like an alb or cassock, a linen turban, and a long embroidered sash (Exo 28:39), while his sons were to have tunics, sashes, and caps (Exo 28:40). The reference to the consecration of the priests is premature in Exo 28:41. The note about the linen drawers for the priests (Exo 28:42 f.) should obviously follow Exo 28:40. At a great Phrygian sanctuary the ordinary priests were in white with caps, and the high priest alone wore purple and had a golden tiara.

Observe that the holy place in Exo 28:43 is used in a wide sense to cover the court.

Fuente: Peake’s Commentary on the Bible

GARMENTS FOR THE PRIESTS

(vs.1-4)

Aaron and his four sons were the priestly family, thus separated from the rest of Israel for this sacred purpose. This select priesthood is a contrast to the New Testament order, for today all true believers are included in the priesthood (1Pe 2:5). But Aaron, the high priest, is typical of Christ, our Great High Priest, and his sons are typical of believers today in their priestly character.

All the garments of the priests were “holy garments,” and Aaron’s official garments were “for glory and for beauty” (vs.2-4). The garments of Aaron are first considered at length before those of his sons are spoken of. Gifted artisans whom God had filled with the spirit of wisdom were enlisted to make these garments. Those for Aaron are listed in verse 4, “a breastplate, an ephod, a robe, a skillfully woven tunic, a turban and a sash,” Notice that Aaron was to minister to God as priest (v.3). Certainly his priesthood involved that “he can have compassion on those who are ignorant and going astray” (Heb 5:2), but this is actually a part of his ministering to God.

THE EPHOD

(vs.5-14)

The ephod was a garment that covered the upper body, and apparently made of two pieces, joined at the shoulders by straps (v.7), and held by a belt (or “band”) that is called “the curious girdle of the ephod.” Its first component is gold, telling us that our Great High Priest, the Lord Jesus, must Himself be God, just as Heb 1:1-14 establishes the fact that His is the eternal God before Chapter 2 speaks of His partaking of flesh and blood, becoming true Man in order to carry out the functions of His priesthood (Heb 2:14-18). Blue, purple and scarlet and finely woven linen all connect with His Manhood, but indicate a unique Manhood, standing out above His brethren. For He is the Man from heaven (as the blue indicates);; He is King, as purple shows; and the One perfect Servant of God, denoted by the scarlet.

The fine woven linen speaks of His moral purity, and this was also used for the garments of the other priest. However, chapter 39:29 tells us they had sashes of blue, purple and scarlet interwoven with the fine linen. These sashes indicated their identification with the high priest, just as all believers are identified with Christ in the beauties of His perfect Manhood, though in person we are far short of Him.

The ephod was the particularly characteristic garment of the high priest. It was specially used whenever authorities inquired of God on behalf of the people. The high priest was the true intermediary between God and the people, just as Christ is the one Mediator between God and men. He represents God before the people, and He represents the people before God. The joining together of the two parts of the ephod may have some reference to this linking together of the people with God.

Then two onyx stones were taken and each one engraved with six names of the tribes of Israel, in order of the birth of the fathers (vs.9-10). These were to be set in settings of gold and placed one on each shoulder of the ephod. They are called “memorial stones” (v.12), indicating that all Israel was to be kept in memory as being upheld on the shoulders of the high priest, just as today all believers are established in Christ, the Son of God (the gold settings) and sustained on His capable shoulders at all times. Wonderful grace! Wonderful strength! Compare Isa 9:6, “The government will be upon His shoulders.” The strength of one of His shoulders is sufficient to govern all the nations, but believers are sustained on both of His shoulders!

Chains of pure gold were to be attached to each of the two gold settings for the onyx stones (v.14). Nothing more is said of them here, but from verses 24-25 it seems likely that the other end of each chain was fastened to the breast plate.

THE BREASTPLATE

(vs.15-30)

The breastplate, called “the breastplate of judgement,” was particularly connected with decision making. It was of course at the forefront of the ephod and woven of the same materials, gold, blue, purple and fine linen. It speaks therefore of Christ Himself in all the glories of His deity and His Manhood. It was doubled into a square (v.2), no doubt for more firmness in order to hold the twelve settings of gold with the precious stones that were set into it. Its size was one span square (v.16), that is, three hand breadths, about twelve inches.

Verse 20 shows that the settings of the stones were gold, and verses 17-20 list the names of the stones, which were set in four rows. The top row was a sardius, a topaz and an emerald; the second row a turquoise, a sapphire and a diamond; the third row a jacinth, an agate and an amethyst; and the fourth row a beryl, an onyx and a jasper. In each one of these were engraved a name of one of the twelve tribes of Israel, so that all Israel was again represented as borne upon the heart of the high priest, just as all were represented as borne on his shoulders (v.12)

In the onyx stones, however, no difference is seen in any of the tribes: all were the same. This indicates that all Israel was on the same basis of acceptance, typically that all believers have been accepted in Christ, all given the same position as sustained on His shoulders. The twelve stones of the breastplate, however, show diversity among the tribes, picturing the diversity there is among believers. Though all are established in the breastplate, that is, all believers are one “in Christ,” yet each believer is the workmanship of God created to function in a distinct way. In the church there is this true unity in diversity.

The name “urim and thummim” given to the stones means “lights and perfections.” For the stones reflect the light, as believers reflect the light that is in Christ. Each stone also signifies a beautiful perfection of the Lord Jesus shining in a believer. One believer cannot reflect all these glories: it requires all of them to do this. For instance, one stone, the sardius (first mentioned) is red, the warm attracting color of love. Some believers are specially characterized by this. The blue sapphire is a contrast to this, for it is a cool color, therefore one may reflect the calm, cool, collected character of the Lord Jesus. Yellow is the bright color of candid truth, and other believers may emphasize this specially in their reflection of the Lord Jesus. Green is the fruitful, restful color, symbolizing the grace of God seen so perfectly in the Lord Jesus. How good to see in some believers a gracious spirit of faithful consideration of others, and thus also a lovely reflection of Christ.

Two rings of gold were put on the upper edge of the breastplate, one on either end and braided chains of gold put into the rings (vs.23-24). The other ends of the chains were fastened in two settings attached on either side to the two shoulder pieces of the ephod (v.25). This was where the onyx stones were set, so it seems these were the same chains mentioned in verse 14.

This illustrates the close connection between the great power of the Lord Jesus and His love. For the shoulders speak of His strength or power in upholding every believer, just as the shepherd carried the previously lost sheep on his shoulders. But the breastplate indicates that “Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart” (v.29), therefore speaking of Christ bearing all believers on His heart of love. Thus power and love are seen in wonderful unity in the person of the Lord Jesus.

Two more rings of gold were put on the lower edge of the breastplate, but on the inside, to match with two rings of gold also attached to the ephod. Then these rings were bound with a blue lace, thus attaching the breastplate to the ephod on the lower side. The blue lace would remind us of the heavenly character of this testimony, and it is added that the breastplate thus would not come loose from the ephod.

The Urim and Thummim (the precious stones) being set in “the breastplate of judgment” indicated that Aaron would bear the judgment of the children of Israel over his heart continually. So Christ bears on His heart the administrative government of all His saints. It is He who discerns between one and another, who cares for the need of His saints with absolute impartiality, judging rightly in every case. This reminder is needed at all times when decisions must be made concerning problems amongst God’s saints. We too need a true recognition of the lights and perfections of Christ in His saints if we are to have proper discernment to judge as to any problems of importance that may arise, dealing with governmental administration, specially in cases that affect the assembly.

THE ROBE OF THE EPHOD

(vs.31-35)

This robe covered the body of the high priest from his neck to his feet. The ephod was necessarily on the outside of the robe. The robe however was all blue, so that it speaks of Christ as the heavenly Priest. In fact, while on earth, though in moral character He certainly was a priest, He could have no official place as Priest, for He was not of the line of Aaron (Heb 8:4). But He is a priest “become higher than the heavens” (Heb 7:26), saluted of God in resurrection power, the heavenly Intercessor in God’s presence. He is the One therefore who lifts us above the level of earthly circumstances that we may enjoy the pure atmosphere of His heavenly glory.

The opening for the head was to have a collar of woven work, like that of a coat of armour, therefore having special strength so that there would be no damage of tearing. Compare Lev 21:10, which forbids the high priest to ever tear his clothes. For these garments were holy, speaking of the perfection of unity in the person of the Lord Jesus, which must not be violated. In total disobedience to this, Caiaphas, the high priest, tore his clothes in the very presence of the Lord Jesus, and dreadfully violated the truth which he ought to have firmly defended, that is, that Christ is indeed the Son of God (Mt 2:63-66).

On the lower edge of the robe there were to be simulated pomegranates of blue, purple and scarlet all around the hem, alternating with golden bells. The sound of the bells was to be heard when he went in and when he came out, in order that “he may not die.” The pomegranates particularly speak of fruitfulness, being full of seeds with their promise of abundant fruit. Thus, the fruitfulness of the ministry of the Lord Jesus in His High priestly work is far above our computation. Fruitfulness is seen in His character and in His works (Joh 10:25). On the other hand, His sound is wonderfully sweet music, for His words are the words of His father (John 48-50). His words therefore are absolutely essential to His High Priesthood. Any high priest lacking in this would die if he went into the sanctuary, for he would not be rightly representing the Lord Jesus.

THE TURBAN

(vs.36-38)

More important than the turban itself was the place of pure gold with its engraved inscription, “Holiness to the Lord.” This is therefore mentioned before the turban, and was set in the front of the turban over the forehead of the high priest, fastened there by a blue cord. Thus the gold of the divine glory of the Lord Jesus and the holiness of His character shines from His forehead, indicating that all His thoughts were always for the glory of God, the blue cord implying that those thoughts are as high as the heavens above the earth in comparison to ours (Isa 55:9).

The turban covered the head, and reminds us of 1Co 11:5-15, where the woman today is instructed to have her head covered when praying or prophesying, as a sign of her subjection to authority. The turban then signified the subjection of the Lord Jesus to the supreme authority of God. So, in the Old Testament, the male priest was to have his head covered when in the presence of God (the tabernacle), while the New Testament makes it clear that the man is not to have his head covered, but the woman is told to do so.

The golden plate on the turban signified also that Aaron was “to bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts.” Whatever we may devote to God as a holy gift or sacrifice, there remains in it some element of iniquity because of our own selfish, sinful nature. Thank God the pure holiness of the Lord Jesus is able to sanctify such gifts so that they are acceptable to God.

THE TUNIC

(vs.38-41)

The tunic (or “coat” — KJV) was an undergarment, and woven of fine linen (v.39). After the priest had been washed, this was the first garment put on them (Lev 8:6-7). It speaks therefore of the inward moral purity of the Lord Jesus, which was perfectly consistent with all the outward manifestations of His glory and beauty. Not only was it true that “He did no sin” (1Pe 2:22), but also “in Him is no sin” (1Jn 3:5). The sash for the tunic was also woven of fine linen and used for binding the tunic in place. It would remind us that all the inner thoughts and motives of the Lord Jesus were always kept in perfect control.

GARMENTS FOR BOTH AARON AND HIS SONS

Verse 40 shows that the sons of Aaron also had tunics made for them. While Aaron’s outer garments were spoken of first, when his sons are considered, the inner garments come first. For Christ being the Object of our adoration, we know that all His outward glories are proof of His inward character. As to ourselves, however, we must begin with our inward thoughts, to have those judged and disciplined according to the will of God. The sash too reminds us of stern self-discipline.

Turbans also were made for Aaron’s sons, coverings for the head, indicating that their minds were to be in subjection to God. They were to be anointed (v.41), which is typical of all believers today being anointed by the Spirit of God to enable them for priestly service (1Jn 2:20). Also they were consecrated, indicating their being entirely devoted to God’s interests; and were sanctified, that is, set apart from others for the sacred purpose of glorifying God. How good it is for believers to keep these things in mind as regards their great dignity of being priests of God.

For both Aaron and his sons trousers were also made of linen (v.42). These were evidently undershorts, for they reached only from the waist to the thighs. Moral purity is again emphasized in these. They all must have these under garments on when entering the tabernacle, for they must rightly represent the purity of the Lord Jesus as before the eye of God. The penalty for disobedience would be death (v.43).

Fuente: Grant’s Commentary on the Bible

The priests 28:1-5

Aaron had been functioning as a priest (Heb. cohen; Exo 4:16). Now Moses officially appointed him and his sons to this office. God apparently specified Aaron because he was the brother of Moses whom God had already designated as the covenant mediator. [Note: Merrill, "A Theology . . .," p. 50.] Before the sinful priests could approach their holy God, they had to cover their uncleanness symbolically with holy clothes. The priests had to wear these garments when they served in the tabernacle ritual, but they could not wear them at other times (Exo 35:19; Lev 16:4; Lev 16:23-24). The fact that the workmen who made these garments needed to be wise and skillful (Exo 28:3) indicates the importance that God placed on their construction.

Aaron’s priesthood prefigured that of Jesus Christ (Heb 5:5; Heb 7:26; Heb 9:11).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER XXVIII

“THE HOLY GARMENTS.”

Exo 28:1-43

The tabernacle being complete, the priesthood has to be provided for. Its dignity is intimated by the command to Moses to bring his brother Aaron and his sons near to himself (clearly in rank, because the object is defined, “that he may minister unto Me”), and also by the direction to make “holy garments for glory and for beauty.” But just as the furniture is treated before the shrine, and again before the courtyard, so the vestments are provided before the priesthood is itself discussed.

The holiness of the raiment implies that separation to office can be expressed by official robes in the Church as well as in the state; and their glory and beauty show that God, Who has clothed His creation with splendour and with loveliness, does not dissever religious feeling from artistic expression.

All that are wise-hearted in such work, being inspired by God as really, though not as profoundly, as if their task were to foretell the advent of Messiah, are to unite their labours upon these garments.

The order in the twenty-eighth chapter is perhaps that of their visible importance. But it will be clearer to describe them in the order in which they were put on.

Next the flesh all the priests were clad from the loins to the thighs in close-fitting linen: the indecency of many pagan rituals must be far from them, and this was a perpetual ordinance, “that they bear not iniquity and die” (Exo 28:42-43).

Over this was a tight-fitting “coat” (a shirt rather) of fine linen, white, but woven in a chequered pattern, without seam, like the robe of Jesus, and bound together with a girdle (Exo 28:39-43).

These garments were common to all the priests; but their “head-tires” differed from the impressive mitre of the high priest. The rest of the vestments in this chapter belong to him alone.

Over the “coat” he wore the flowing “robe of the ephod,” all blue, little seen from the waist up, but uncovered thence to the feet, and surrounded at the hem with golden pomegranates, the emblem of fruitfulness, and with bells to enable the worshippers outside to follow the movements of their representative. He should die if this expression of his vicarious function were neglected (Exo 28:31-35).

Above this robe was the ephod itself–a kind of gorgeous jacket, made in two pieces which were joined at the shoulders, and bound together at the waist by a cunningly woven band, which was of the same piece. This ephod, like the curtains of the tabernacle, was of blue and purple and scarlet and fine-twined linen; but added to these were threads of gold, and we read, as if this were a novelty which needed to be explained, that they beat the gold into thin plates and then cut it into threads (Exo 39:3, Exo 28:6-8).

Upon the shoulders were two stones, rightly perhaps called onyx, and set in “ouches”–of filagree work, as the word seems to say. Upon them were engraven the names of the twelve tribes, the burden of whose sins and sorrows he should bear into the presence of his God, “for a memorial” (Exo 28:9-12).

Upon the ephod was the breastplate, fastened to it by rings and chains of twisted gold, made to fold over into a square, a span in measurement, and blazing with twelve gems, upon which were engraved, as upon the onyxes on the shoulders, the names of the twelve tribes. All attempts to derive edification from the nature of these jewels must be governed by the commonplace reflection that we cannot identify them; and many of the present names are incorrect. It is almost certain that neither topaz, sapphire nor diamond could have been engraved, as these stones were, with the name of one of the twelve tribes (Exo 28:13-30).

“In the breastplate” (that is, evidently, between the folds as it was doubled), were placed those mysterious means of ascertaining the will of God, the Urim and the Thummim, the Lights and the Perfections; but of their nature, or of the manner in which they became significant, nothing can be said that is not pure conjecture (Exo 28:30).

Lastly, there was a mitre of white linen, and upon it was laced with blue cords a gold plate bearing the inscription “HOLY TO JEHOVAH” (Exo 28:36-37).

No mention is made of shoes or sandals; and both from the commandment to Moses at the burning bush, and from history, it is certain that the priests officiated with their feet bare.

The picture thus completed has the clearest ethical significance. There is modesty, reverence, purity, innocence typified by whiteness, the grandeur of the office of intercession displayed in the rich colours and precious jewels by which that whiteness was relieved, sympathy expressed by the names of the people in the breastplate that heaved with every throb of his heart, responsibility confessed by the same names upon the shoulder, where the government was said to press like a load (Isa 9:6); and over all, at once the condition and the explanation of the rest, upon the seat of intelligence itself, the golden inscription on the forehead, “Holy to Jehovah.”

Such was the import of the raiment of the high priest: let us see how it agrees with the nature of his office.

THE PRIESTHOOD.

What, then, are the central ideas connected with the institution of a priesthood?

Regarding it in the broadest way, and as a purely human institution, we may trace it back to the eternal conflict in the breast of man between two mighty tendencies–the thirst for God and the dread of Him, a strong instinct of approach and a repelling sense of unworthiness.

In every age and climate, man prays. If any curious inquirer into savage habits can point to the doubtful exception of a tribe seemingly without a ritual, he will not really show that religion is one with superstition; for they who are said to have escaped its grasp are never the most advanced and civilised among their fellows upon that account,–they are the most savage and debased, they are to humanity what the only people which has formally renounced God is fast becoming among the European races.

Certainly history cannot exhibit one community, progressive, energetic and civilised, which did not feel that more was needful and might be had than its own resources could supply, and stretch aloft to a Supreme Being the hands which were so deft to handle the weapon and the tool. Certainly all experience proves that the foundations of national greatness are laid in national piety, so that the practical result of worship, and of the belief that God responds, has not been to dull the energies of man, but to inspire him with the self-respect befitting a confidant of deity, and to brace him for labours worthy of one who draws, from the sense of Divine favour, the hope of an infinite advance.

And yet, side by side with this spiritual gravitation, there has always been recoil and dread, such as was expressed when Moses hid his face because he was afraid to look upon God.

Now, it is not this apprehension, taken alone, which proves man to be a fallen creature: it is the combination of the dread of God with the desire of Him. Why should we shrink from our supreme Good, except as a sick man turns away from his natural food? He is in an unnatural and morbid state of body, and we of soul.

Thus divided between fear and attraction, man has fallen upon the device of commissioning some one to represent him before God. The priest on earth has come by the same road with so many other mediators–angel and demigod, saint and virgin.

At first it has been the secular chief of the family, tribe or nation, who has seemed least unworthy to negotiate as well with heaven as with centres of interest upon earth. But by degrees the duty has everywhere been transferred into professional hands, patriarch and king recoiling, feeling the inconsistency of his earthly duties with these sacred ones, finding his hands to be too soiled and his heart too heavily weighted with sin for the tremendous Presence into which the family or the tribe would press him. And yet the union of the two functions might be the ideal; and the sigh of all truly enlightened hearts might be for a priest sitting upon his throne, a priest after the order of Melchizedek. But thus it came to pass that an official, a clique, perhaps a family, was chosen from among men in things pertaining to God, and the institution of the priesthood was perfected.

Now, this is the very process which is recognised in Scripture; for these two conflicting forces were altogether sound and right. Man ought to desire God, for Whom he was created, and Whose voice in the garden was once so welcome: but also he ought to shrink back from Him, afraid now, because he is conscious of his own nakedness, because he has eaten of the forbidden fruit.

Accordingly, as the nation is led out from Egypt, we find that its intercourse with heaven is at once real and indirect. The leader is virtually the priest as well, at whose intercession Amalek is vanquished and the sin of the golden calf is pardoned, who entered the presence of God and received the law upon their behalf, when they feared to hear His voice lest they should die, and by whose hand the blood of the covenant was sprinkled upon the people, when they had sworn to obey all that the Lord had said (Exo 17:11, Exo 32:30, Exo 20:19, Exo 24:8).

Soon, however, the express command of God provided for an orthodox and edifying transfer of the priestly function from Moses to his brother Aaron. Some such division of duties between the secular chief and the religious priest would no doubt have come, in Israel as elsewhere, as soon as Moses disappeared; but it might have come after a very different fashion, associated with heresy and schism. Especially would it have been demanded why the family of Moses, if the chieftainship must pass away from it, could not retain the religious leadership. We know how cogent such a plea would have appeared; for, although the transfer was made publicly and by his own act, yet no sooner did the nation begin to split into tribal subdivisions, amid the confused efforts of each to conquer its own share of the inheritance, than we find the grandson of Moses securely establishing himself and his posterity in the apostate and semi-idolatrous worship of Shechem (Jdg 18:30, R.V.).

And why should not this illustrious family have been chosen?

Perhaps because it was so illustrious. A priesthood of that great line might seem to have earned its office, and to claim special access to God, like the heathen priests, by virtue of some special desert. Therefore the honour was transferred to the far less eminent line of Aaron, and that in the very hour when he was lending his help to the first great apostacy, the type of the many idolatries into which Israel was yet to fall. So, too, the whole tribe of Levi was in some sense consecrated, not for its merit, but because, through the sin of its founder, it lacked a place and share among its brethren, being divided in Jacob and scattered in Israel by reason of the massacre of Shechem (Gen 49:7).

Thus the nation, conscious of its failure to enjoy intercourse with heaven, found an authorised expression for its various and conflicting emotions. It was not worthy to commune with God, and yet it could not rest without Him. Therefore a spokesman, a representative, an ambassador, was given to it. But he was chosen after such a fashion as to shut out any suspicion that the merit of Levi had prevailed where that of Israel at large had failed. It was not because Levi executed vengeance on the idolaters that he was chosen, for the choice was already made, and made in the person of Aaron, who was so far from blameless in that offence.

And perhaps this is the distinguishing peculiarity of the Jewish priest among others: that he was chosen from among his brethren, and simply as one of them; so that while his office was a proof of their exclusion, it was also a kind of sacrament of their future admission, because he was their brother and their envoy, and entered not as outshining but as representing them, their forerunner for them entering. The almond rod of Aaron was dry and barren as the rest, until the miraculous power of God invested it with blossoms and fruit.

Throughout the ritual, the utmost care was taken to inculcate this double lesson of the ministry. Into the Holy Place, whence the people were excluded, a whole family could enter. But there was an inner shrine, whither only the high priest might penetrate, thus reducing the family to a level with the nation; “the Holy Ghost this signifying, that the way into the Holy Place hath not yet been made manifest, while as the first tabernacle (the outer shrine– Exo 28:6) was yet standing” (Heb 9:8).

Thus the people felt a deeper awe, a broader separation. And yet, when the sole and only representative who was left to them entered that “shrine, remote, occult, untrod,” they saw that the way was not wholly barred against human footsteps: the lesson suggested was far from being that of absolute despair,–it was, as the Epistle to the Hebrews said, “Not yet.” The prophet Zechariah foresaw a time when the bells of the horses should bear the same consecrating legend that shone upon the forehead of the priest: HOLY UNTO THE LORD (Zec 14:20).

It is important to observe that the only book of the New Testament in which the priesthood is discussed dwells quite as largely upon the difference as upon the likeness between the Aaronic and the Messianic priest. The latter offered but one Sacrifice for sins, the former offered for himself before doing so for the people (Heb 10:12). The latter was a royal Priest, and of the order of a Canaanite (Heb 7:1-4), thus breaking down all the old system at one long-predicted blow–for if He were on earth He could not so much as be a priest at all (Heb 8:4)–and with it all the old racial monopolies, all class distinctions, being Himself of a tribe as to which Moses spake nothing concerning priests (Heb 7:14). Every priest standeth, but this priest hath for ever sat down, and even at the right hand of God (Heb 10:11-12).

In one sense this priesthood belongs to Christ alone. In another sense it belongs to all who are made one with Him, and therefore a kingly priesthood unto God. But nowhere in the New Testament is the name by which He is designated bestowed upon any earthly minister by virtue of his office. The presbyter is never called sacerdos. And perhaps the heaviest blow ever dealt to popular theology was the misapplying of the New Testament epithet (elder, presbyter or priest) to designate the sacerdotal functions of the Old Testament, and those of Christ which they foreshadowed. It is not the word “priest” that is at fault, but some other word for the Old Testament official which is lacking, and cannot now be supplied.

Fuente: Expositors Bible Commentary

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