Priestly Garments in Exodus 28

EXODUS 28 COMME TARY
EDITED BY GLE PEASE
The Priestly Garments
1 “Have Aaron your brother brought to you from
among the Israelites, along with his sons adab
and Abihu, Eleazar and Ithamar, so they may
serve me as priests.
BAR ES, "(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 priest’s 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.
CLARKE, "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’s note on Exo_19:22.
GILL, "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.
HE RY, "I. The priests nominated: Aaron and his sons, Exo_28:1. 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 (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 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 (Exo_7:1), 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_5:4. God had said of Israel in general that they
should be to him a kingdom of priests, Exo_19:6. 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.
JAMISO , "Exo_28:1-43. Appointment to the priesthood.
take thou unto thee Aaron thy brother, and his sons with him — Moses had
hitherto discharged the priestly functions (Psa_99:6), and he evinced the piety as well as
humility of his character, in readily complying with the command to invest his brother
with the sacred office, though it involved the perpetual exclusion of his own family. The
appointment was a special act of God’s sovereignty, so that there could be no ground for
popular umbrage by the selection of Aaron’s family, with whom the office was
inalienably established and continued in unbroken succession till the introduction of the
Christian era.
K&D 1-5, "(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.
CALVI , "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.” (Hebrews 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. evertheless, 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.
ELLICOTT, "(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 people—the one and only priest of the nation.
ow this was to be changed. Perhaps in consequence of his original reluctance and
want of faith (Exodus 3:11; Exodus 4:10-13), perhaps on account of Aaron’s elder
birth (Exodus 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 priest’s 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 (Leviticus 9:8-22).
adab and Abihu.—On adab and Abihu, the two eldest sons of Aaron, see Exodus
6:23; Exodus 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 ( umbers 20:28), and
was succeeded by his son Phinehas, whom we find high priest in the time of Joshua
(Joshua 22:13) and afterwards (Judges 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.
COFFMA , "Verse 1
This chapter may be captioned, "Garments of the Priesthood." However, the
greater part of it deals with the special vestments of the High Priest.
There are six paragraphs:
(1) summary of the High Priest's garments (Exodus 28:1-5);
(2) instructions for making the ephod (Exodus 28:6-15);
(3) directions for the breastplate (Exodus 28:16-30),
(4) how the robe was made (Exodus 28:31-35)
(5) the manner of making the mitre (Exodus 28:36-39), and
(6) the details for the garments of the suffragan priests (Exodus 28:40-43).
GARME TS OF THE HIGH PRIEST
"And bring 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 priest's office, even
Aaron, adab and Abihu, Eleazar and Ithamar, Aaron's sons. And thou shalt make

holy garments for Aaron thy brother, for glory and for beauty. 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 sanctify him, that he may minister unto me
in the priest's office. And these are the garments which they shall make: a
breastplate, and an ephod, and a robe, and a coat of checker work, a mitre, and a
girdle: and they shall make holy garments for Aaron and his sons, that he may
minister unto me in the priest's office. And they shall take the gold, and the blue,
and the purple, and the scarlet, and the fine linen."
This paragraph introduced a dramatic change into the religious economy of Israel.
Until this point, Moses himself had acted in the capacity of a High Priest, actually
sprinkling the blood upon the people in the ratification of the Covenant (Exodus
24:8). There had never been an established priesthood dedicated to the worship of
Jehovah prior to the one commanded here. Job offered sacrifices for his family.
Abraham, Isaac, and Jacob, as well as countless others, as the first-born or heads of
families, had discharged the duties of priests. That entire period of history was
called the Patriarchal Age, but now, with the setting up of the Aaronic priesthood,
the Mosaic Dispensation would begin, meaning the age which in matters of the
priesthood would follow the instructions God gave to Moses.
It has been pointed out that Moses here offered no protest, nor did he defer in any
manner from doing promptly and exactly what God commanded. One may read
various opinions regarding the choice of Aaron instead of Moses, but the most
convincing reason lies in the fact that as a type of Christ, it would not have been
correct for Moses to have been High Priest, for Christ was not intended to be a High
Priest after the order of Moses, but after the "order of Melchizedek" (Psalms
100:4). In his magnificent person and achievements, Moses was already a type of
Christ in many ways, but adding the High Priest's office to Moses would not have fit
the divine pattern.
The liberal community of scholars have advanced some impossible allegations
regarding this chapter, denying its divine origin and Mosaic authorship. Clements
stated that this introduction of the Aaronic priesthood, "represents a late
development in Israel's history, which did not come into force until after the exile,
probably late in the sixth century B.C."[1] Honeycutt also echoed this notion, but
neither he nor any advocate of such a view has ever offered the slightest proof, not
one solid fact, in support of their radical allegations. Honeycutt did say that,
"Aaron's royal regalia is suggestive of the postexilic period when, in the absence of a
king, the High Priest became a semi-royal figure."[2] The long centuries prior to the
monarchy, however, are just as logically suggested as the later period. There was a
tabernacle, and, therefore, there was an established priesthood from the very
beginning of the tabernacle, which would have been worthless without it. And, as
for the Aaronic priesthood being any kind of a late development, Johnson stated
that, "There is no evidence in any of the later history of Israel that, except for
extraordinary circumstances, any but the sons of Aaron ever acted as priests."[3]
Even Martin oth who frequently follows the critical line admits that this account
of Aaron and his garments, "would not have been written purely from fancy."[4]

Of course, what we have here is the very moment of institution of the priestly system
that was to dominate the history of Israel until the coming of the Lord Jesus Christ.
The pairing of the names of adab and Abihu and those of Eleazar and Ithamar in
Exodus 28:1 is of deep interest. The first pair lost their lives in the very act of their
consecration through disrespect for the Word of God, and it was through the latter
pair alone that the Aaronic line continued: "Eleazar succeeded Aaron as High Priest
( umbers 3:4), later the descendants of Ithamar became High Priests from Eli
through Abiathar (1 Samuel 2:27-28; 1 Kings 2:26,27)."[5] At a time still later, the
sons of Eleazar again resumed the office from Zadok onward (1 Chronicles 6:8-15).
Esses, a former rabbi, pointed out that the elaborate dress of the High Priest was
designed to "fit all sizes of men," and that the very garments described here
continued to be worn, "until Titus invaded the city of Jerusalem in 70. A.D."[6] We
are unable to find any confirmation of such an idea.
One of the things of great interest in this paragraph is in Exodus 28:3, where God
indicated that unusually skilled persons had been given their great gifts by God
Himself, "whom I have filled with the spirit of wisdom." Indeed, how true this is!
Great skills were truly God-given, and they still are. Think of Mozart who wrote a
cantata at age seven years, which is still played by orchestras all over the world.
"God is the Source of every intellectual faculty and artistic gift."[7] Amen! This
conviction has long resided in the human heart.
COKE, "Exodus 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.
Exodus 19:22; Exodus 19:24.
CO STABLE, "Verses 1-5
The priests28:1-5
Aaron had been functioning as a priest (Heb. cohen; Exodus 4:16). ow 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. [ ote: Merrill, "A Theology . . .," p50.] 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 ( Exodus 35:19;
Leviticus 16:4; Leviticus 16:23-24). The fact that the workmen who made these
garments needed to be wise and skillful ( Exodus 28:3) indicates the importance that
God placed on their construction.

Aaron"s priesthood prefigured that of Jesus Christ ( Hebrews 5:5; Hebrews 7:26;
Hebrews 9:11).
EXPOSITOR'S BIBLE COMME TARY, ""THE HOLY GARME TS."
Exodus 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.
ext 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" (Exodus 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 (Exodus 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 (Exodus 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
(Exodus 39:3, Exodus 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" (Exodus 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 (Exodus 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
(Exodus 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" (Exodus 28:36-37).
o 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
(Isaiah 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.
ow, 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.
ow, 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 (Exodus 17:11, Exodus 32:30, Exodus 20:19, Exodus 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 ( 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 (Genesis 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-- Exodus 28:6) was yet standing" (Hebrews
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, " ot 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 U TO THE LORD (Zechariah 14:20).
It is important to observe that the only book of the ew 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
(Hebrews 10:12). The latter was a royal Priest, and of the order of a Canaanite
(Hebrews 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 (Hebrews 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 (Hebrews 7:14). Every priest
standeth, but this priest hath for ever sat down, and even at the right hand of God
(Hebrews 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 ew 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 ew 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.
PARKER, "The Priest and His Robes
Exodus 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" ( Exodus
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 Prayer of
Manasseh , 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" ( Exodus 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" ( Exodus 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" ( Exodus 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
Isaiah , 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" ( Exodus 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 ew Testaments. Keep these in
the heart; be at home with them in all their wondrous variety of speech, of doctrine,
of Song of Solomon , 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 ew. 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, HOLI ESS TO THE LORD" ( Exodus 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 Song of Solomon ,
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 HOLI ESS 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 HOLI ESS 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 HOLI ESS 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 Prayer of Manasseh , 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.
PETT, "Verse 1
(See the "The ew Priests And Their Garments" section of the Chapter Comments
for an introduction to this chapter.)
Exodus 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, adab 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 (Leviticus 21:10; umbers 35:25).
His sons acted as his assistants. adab and Abihu had been with him when they had
feasted before God in the Mount (Exodus 24:1), but would die (possibly struck by
lightning) because they offered ‘strange fire’ (with incense - compare Exodus 30:9)
before Yahweh, in disobedience to His commands (Leviticus 10:1-2). We know little
of the future of Ithamar (see 38:21; umbers 4:28; umbers 4:33), but Eleazar
would later become ‘the Priest’ ( umbers 20:25-26; umbers 26:3; umbers 26:63;
umbers 34:17; Joshua 14:1), and from him would be descended Zadok (1
Chronicles 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 1 Chronicles 24:3; 1 Samuel 22:20; 1 Kings 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 ( umbers 20:24; Leviticus 10:1-2), and one would simply fade from
the scene (but see Exodus 38:21; umbers 4:28; umbers 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.
one, 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 ( umbers
16:39; umbers 19:3-4), after which he only is called ‘the Priest’ (e.g. umbers 26:1
and regularly), apart from a mention of Aaron in the designation of Eliezer as ‘son
of Aaron the priest’. See also Leviticus 6:22; Deuteronomy 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 ( umbers 3:3; umbers 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 Leviticus 6:22 which emphasises this
position). Later descendants called ‘the Priest’ are Phinehas (Joshua 22:30 - when
Eliezer has grown old), Eli (1 Samuel 1:9; 1 Samuel 2:11), Ahimelech (1 Samuel 21,
1, 2; 1 Samuel 2:11), Abiathar (1 Samuel 23:9; 1 Samuel 30:7 and often). Zadok is
also called ‘the Priest’ (2 Samuel 15:27; 1 Kings 1 (eight times); 2:35; 4:2; 1
Chronicles 16:39 (in contrast with ‘his brethren the priests’) 1 Chronicles 24:6) even
when Abiathar is still alive, and they are then coupled together as ‘the priests’ (2

Samuel 15:35; 2 Samuel 17:15; 2 Samuel 19:11). This may well be because when
Abiathar deserted to David (1 Samuel 23:9; 1 Samuel 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 2 Samuel
8:18; 2 Samuel 20:26; 1 Kings 4:5). But the ‘priest’ was mainly the representative of
Yahweh and the mediator between man and his God.
PULPIT, "THE HOLY GARME TS. The special object of the present chapter is to
prescribe the form, materials, colour, etc; of the holy garments—or 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 Exodus 28:1, and their investiture and
consecration briefly touched in Exodus 28:41. Otherwise the whole chapter is
concerned with the attire That of Aaron is first prescribed (Exodus 28:4-39). It
consists of an ephod (Exodus 28:6-12); a breastplate (Exodus 28:13-30); a robe
(Exodus 28:31-35); a mitre (Exodus 28:36-38); a coat, or tunic; and a girdle (Exodus
28:39). The dress of his sons follows. It comprises drawers (Exodus 28:42), tunics,
girdles, and caps or turbans (Exodus 28:40). Incidentally it is mentioned in Exodus
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

Exodus 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 Exodus 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. adab and Abihu, and again, Eleazar and Ithamar,
are always coupled together in the Pentateuch (Exodus 24:1; Le Exodus 10:1,
Exodus 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 Exodus 10:1-2)
that causes the separation. Of Ithamar after the death of his brothers, nothing is
known. Eleazar became high priest ( umbers 34:17; Joshua 4:1; Joshua 16:4; etc.).
2 Make sacred garments for your brother Aaron
to give him dignity and honor.
CLARKE, "For glory and for beauty - Four articles of dress were prescribed for
the priests in ordinary, and four more for the high-priest. Those for the priests in general
were a coat, drawers, a girdle, and a bonnet. Besides these the high-priest had a robe, an
ephod, a breastplate, and a plate or diadem of gold on his forehead. The garments, says
the sacred historian, were for honor and for beauty. They were emblematical of the office
in which they ministered.
1. It was honorable. They were the ministers of the Most High, and employed by him
in transacting the most important concerns between God and his people, concerns
in which all the attributes of the Divine Being were interested, as well as those
which referred to the present and eternal happiness of his creatures.
2. They were for beauty. They were emblematical of that holiness and purity which
ever characterize the Divine nature and the worship which is worthy of him, and
which are essentially necessary to all those who wish to serve him in the beauty of
holiness here below, and without which none can ever see his face in the realms of

glory. Should not the garments of all those who minister in holy things still be
emblematical of the things in which they minister? Should they not be for glory
and beauty, expressive of the dignity of the Gospel ministry, and that beauty of
holiness without which none can see the Lord? As the high-priest’s vestments,
under the law, were emblematical of what was to come, should not the vestments
of the ministers of the Gospel bear some resemblance of what is come? Is then the
dismal black, now worn by almost all kinds of priests and ministers, for glory and
for beauty? Is it emblematical of any thing that is good, glorious, or excellent? How
unbecoming the glad tidings announced by Christian ministers is a color
emblematical of nothing but mourning and wo, sin, desolation, and death! How
inconsistent the habit and office of these men! Should it be said, “These are only
shadows, and are useless because the substance is come.” I ask, Why then is black
almost universally worn? why is a particular color preferred, if there be no
signification in any? Is there not a danger that in our zeal against shadows, we
shall destroy or essentially change the substance itself? Would not the same sort of
argumentation exclude water in baptism, and bread and wine in the sacrament of
the Lord’s Supper? The white surplice in the service of the Church is almost the
only thing that remains of those ancient and becoming vestments, which God
commanded to be made for glory and beauty. Clothing, emblematical of office, is
of more consequence than is generally imagined. Were the great officers of the
crown, and the great officers of justice, to clothe themselves like the common
people when they appear in their public capacity, both their persons and their
decisions would be soon held in little estimation.
GILL, "And thou shalt make holy garments for Aaron thy brother,.... Called
so, because in these he was to minister in the holy place, and perform holy service; and
because typical of the holy human nature of Christ our great High Priest, and of his
spotless righteousness, and of the garments of sanctification, both outward and inward,
that all believers in him, who are made priests unto God, are arrayed with: Aaron and his
sons being appointed priests, their garments are first described before their work and
even before their consecration to their office; and there were some peculiar to Aaron, or
the high priest, and different from those of his sons, or the common priests; and which
are first treated of, as the breastplate, the robe of ephod, and the plate of gold; besides
these, there were four more, common to all the priests, as the coat, the breeches, the
girdle, and bonnet. Now whereas some of the Heathen priests performed their office,
and offered their sacrifices, naked, which was very shameful and abominable, as
Braunius (o) from various authors has shown, though this was not done by them all: in
opposition to such a filthy practice, and to show his detestation of it, the Lord orders his
priests to be clothed, and that in a very splendid manner, with garments
for glory and beauty; that is, with glorious and beautiful ones, and which would make
his priests look so: and this was done, partly to point out the dignity of their office to
themselves, that they might take care to behave suitable to it, and keep up the honour
and credit of it; and partly to make them respectable unto men, and be honoured by
them, none being clothed as they were, as Aben Ezra observes; but chiefly because they
were typical of the glory and beauty of Christ's human nature, which was as a garment
put on, and put off, and on again, and in which he officiated as a priest, and still does;
and which is now very glorious, and in which he is fairer than any of the children of men;
and of the garments of salvation, and robe of righteousness, in which all his people, his

priests, appear exceeding glorious and beautiful, even in a perfection of beauty.
HE RY 2-5, " The priests' garments appointed, for glory and beauty, Exo_28:2.
Some of the richest materials were to be provided (Exo_28:5), 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, Exo_28:3. 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.
JAMISO 2-5, "holy garments — No inherent holiness belonged either to the
material or the workmanship. But they are called “holy” simply because they were not
worn on ordinary occasions, but assumed in the discharge of the sacred functions (Eze_
44:19).
for glory and for beauty — It was a grand and sumptuous attire. In material,
elaborate embroidery, and color, it had an imposing splendor. The tabernacle being
adapted to the infantine aid of the church, it was right and necessary that the priests’
garments should be of such superb and dazzling appearance, that the people might be
inspired with a due respect for the ministers as well as the rites of religion. But they had
also a further meaning; for being all made of linen, they were symbolical of the truth,
purity, and other qualities in Christ that rendered Him such a high priest as became us.
CALVI , "2.And thou shalt make holy garments. These external ornaments
denoted the want of those which are true and spiritual; for if the priest had been
absolutely and entirely perfect, these typical accessories would have been
superfluous. But God would shew by this symbol the more than angelical brightness
of all virtues which was to be exhibited in Christ. Aaron was defiled by his own
corruption, and therefore unworthy to appear in the presence of God; in order,

then, that he might be a fit peacemaker between God and man, he put off his
ordinary garments, and stood forth as a new man. Hence the holy garments were,
first of all, supposed to conceal his faults; and, secondly, to represent the
incomparable adornment of all virtues. The latter may indeed be in some measure
applied to the pastors of the Church; nor will the comparison be absurd, if we say
that no others are worthy of so excellent an honor, except those in whom surpassing
and extraordinary virtue brightly manifests itself. But we must chiefly recollect
what I have said, viz., that in these garments the supreme purity and wondrous
glory of Christ were represented; as if God should promise that the Mediator would
be far more august than the condition of man could produce. He therefore declares
that they shall be “for glory and for beauty.” We shall speak more fully hereafter,
what I will touch upon now, as to the wisdom of the artificers, viz., that all who from
the foundation of the world have invented arts useful to the human race, have been
imbued with the Spirit of God; so that even heathen authors have been compelled to
call them the inventions of the gods. But inasmuch as in this Divine work there was
need of rare and unwonted skill, it is expressly spoken of as a peculiar gift of the
Spirit.
ELLICOTT,"(2) Holy garments.—Though holiness is, strictly speaking, a personal
quality, yet all nations have felt it right to regard as “holy,” in a certain modified
sense, all those material objects which are connected with religion and employed in
the worship of God. Hence we hear, both in Scripture and elsewhere, of “holy
places,” “holy vessels,” “holy books,” “holy garments.” These last are required
especially for the ministrants in holy places, who need to be marked out by some
evident signs from the body of the worshippers. In Egypt the ministering priests in
temples always wore peculiar dresses; and probably there was no nation in the time
of Moses which, if it possessed a class of priests, did not distinguish them by some
special costume, at any rate when they were officiating. The natural instinct which
thus exhibited itself, received Divine sanction by the communications which were
made to Moses in Sinai, whereby special dresses were appointed both for the high
priest and for the ordinary priests.
For glory and for beauty.—These words have great force. God would have His
priests richly, as well as decently, apparelled, for two objects—(1) For glory—to
glorify them—to give them an exalted position in the eyes of the nation, to cause
them to be respected, and their office to be highly regarded; (2) for beauty—to make
the worship of the sanctuary more beautiful than it would otherwise have been, to
establish a harmony between the richly-adorned tabernacle and those who
ministered in it; to give to the service of the sanctuary the highest artistic, as well as
the highest spiritual, perfection. The relation of art to religion is a subject on which
volumes have been written, and which cannot be discussed here; but God’s regard
for “beauty” is here brought prominently before us, and no honest exegesis can
ignore the pregnant fact that when God was pleased to give directions for His
worship upon earth, they were made subservient, not only to utility and
convenience, but to beauty. Beauty, it would seem, is not a thing despised by the
Creator of the universe.

COKE, "Exodus 28:2. Thou shalt make holy garments—for glory and for beauty—
Holy garments, or garments separated and set apart for the sole use of the priests,
are directed to be made for glory and for beauty; that is, very glorious and
beautiful; not only that the high-priest might appear in a manner something worthy
the solemn character of representative of the Almighty King of the Jews; but also,
that the people's minds might be impressed with a due reverence to the dignity of
his office, as well as of the character which he sustained: for it should be
remembered, that as the tabernacle or temple was the court of Jehovah, the King of
Israel; so the high-priest sustained the character of the vice-roy or immediate
representative of that great King: and hence many writers have observed, that the
glorious and beautiful garments were symbolical of the real glories and perfections
of JEHOVAH, the present King and future MESSIAH of the Jews. Philo tells us,
that the law dressed up the priests to the venerableness and honour of a king: and in
Josephus we have a remarkable relation, that when Alexander the Great was
advancing to besiege Jerusalem, the high-priest of the Jews in his sacerdotal robes
went forth to meet him at the head of the sacred order, all clothed in their holy
vestments; the majesty of which spectacle struck Alexander with such reverence,
that he bowed down, and saluted the high-priest: upon which Parmenio asked him,
How it came to pass that, when all others adored him, he should adore the high-
priest of the Jews? To whom he replied, "I did not adore him, but that GOD who
has honoured him with his high-priesthood; for I saw this very person in a dream,
in this very habit, when I was at Dios in Macedonia." See more in Josephus, Antiq.
B. 11: ch. 8.
ISBET, "PRIESTLY ROBES
‘And thou shalt make holy garments for Aaron thy brother for glory and for
beauty.’
Exodus 28:2
I. 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.
I. The garments were made of linen, typical of the human nature which Christ
wears still in His glorified state.
II. They were carefully fastened together, signifying the complete unity which there
is in all Christ’s work for His people.
III. 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.
IV. The robe of the ephod represents the perfect robe of the obedience of the Lord
Jesus Christ.
V. 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.
VI. The breastplate teaches that Christ not only bears His people on His shoulders
for strength, but lays them separately on His heart for love.
VII. 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.’ ot 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.
Illustrations
(1) ‘The shoulders are the place of strength, so that as our great High Priest goes in,
He bears our names, representing us, one by one, on the place of strength; and there
they are borne up and carried, there we typically dwell between His shoulders, there
we are carried all day long, and there is the assurance of perfect supply in our most
utter weakness. So that, like Paul, when we see our names there we may glory in our
weakness, because it will only show forth the perfection of His strength.’
(2) ‘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.’
PETT, "Verses 2-4
The Priestly Garments (Exodus 28:2-4)
Exodus 28:2
“And you shall make holy garments for Aaron your brother, for glory and for
beauty.”
The garments made for Aaron are now to be described. They are to be ‘for glory
and for beauty’. They are unique and are to separate him off as holding a splendid
office, a thing of beauty, distinguished from all others in his being ‘sanctified’, set
apart as holy, as belonging to God, as God’s supreme representative to His people,
as God’s mediator between God and man. They were to reveal to the people a hint
of Yahweh’s own glory and beauty, and that this one acted before God on their
behalf, and came to them from God. He was a shadow of the Greater Who was yet
to come.
So God was concerned that men should honour ‘the priest’ as His representative
and mediator, and through his clothing God revealed some small hint of His own
glory and beauty. Aaron was called on to reveal ‘the beauty of holiness’ (Psalms
29:2; Psalms 96:9; 1 Chronicles 16:29), the beauty of total dedication and separation
to God. His failure to fully do so led to his death ( umbers 20:24).

But it should be noted that only one had such garments as are described in what
follows, because of his unique position, because uniquely he represented God, and
he represented Israel (Exodus 28:38 see also Leviticus 16). On the other hand, his
sons also wore special robes ‘for glory and for beauty’ (Exodus 28:40). They too
were mediators, for one man could not bear the responsibility alone. And they
possibly even wore the full garments when acting as ‘the Priest’, if such occasion
ever arose before the death of Aaron. Eleazar would do so, and would inherit them
from Aaron (Leviticus 16:32).
Today the One Who has a right to these garment ministers in Heaven. We have ‘the
high priest’ eternal in the heavens (Hebrews 7:26; Hebrews 9:11; Hebrews 9:24-28;
Hebrews 10:12; Hebrews 10:21). There is now only One Mediator between God and
man. It is questionable therefore whether any should wear such garments on earth.
To do so is to make a claim that is not justified. There is now only One Who
represents God before His people. All others come as suppliants and humble
servants to God, as the chief of sinners. There was never any suggestion that the
Prophets or Apostles should have such clothing. Indeed they often wore camel’s hair
or rags. And if not they who else is justified in doing so? For to wear such clothing is
to turn men’s eyes from God and from the Saviour of the world, to exalt a man.
Anything that thus exalts man is to be abhorred.
Men love such clothing for it exalts them. The motive for them may initially be pure,
but man’s heart is such that it soon turns what is good into what is supremely evil,
and man becomes exalted, and enjoys his exaltation, rather than exalting God. They
actually begin to mistakenly see themselves as especially holy.
Exodus 28:3
“And you shall speak to all who are wise-hearted, whom I have filled with the spirit
of wisdom, that they make Aaron’s garments to sanctify him, that he may minister
to me in the priest’s office.”
To Israel the ‘heart’ was seen as the seat of the intellect and of all wisdom. And
those who made Aaron’s garments were to be those whose hearts had been filled
with the Spirit of wisdom, revealed by the expertise of their work. There seems little
doubt here that they were to be seen as not just talented but as inspired by God in a
special way. His own Spirit would inspire their spirits. For these garments were
special, and they set apart Aaron in holiness before God so that he could fulfil the
priestly office. They were to be seen therefore as, in a real but secondary sense,
made by the Spirit of God. And yet even these had to be ‘sanctified’ by the shedding
of blood (Exodus 29:21), as had Aaron.
Exodus 28:4
“And these are the garments that they shall make, a breastpouch, and an ephod,
and a robe, and an under-robe of patterned work, a turban and a girdle. And they
shall make holy garments for Aaron your brother, and his sons, that he may

minister to me in the priest’s office.”
The garments are summarised and will be dealt with in more detail. They number
six, the intensification of three, expressing full completeness. They are ‘holy’
garments for they set apart firstly the leading priest (‘the priest’) and then these
other priests for a unique task, men who are set apart for mediation between God
and man.
PULPIT, "Holy garments have provoked an extreme aversion and an extreme
affection at different periods of the world's history. In Moses' time probably no one
thought of raising any objection to them. Priestly dresses of many different kinds
were worn in Egypt, and some costume other than that of ordinary life, was
probably affected by the priest class of every nation. Without entering into any
elaborate "philosophy of clothes," we may say that the rationale of the matter would
seem to be that expressed with great moderation by Richard Hooker—"To solemn
actions of royalty and justice their suitable ornaments are a beauty. Are they in
religion only a stain?" (See Eccl. Pol. 5.29, § 1.) The garments ordered to be made
for Aaron and his sons (Exodus 28:41), are said to have been for glory and for
beauty.
1. "For glory." To exalt the priestly office in the eyes of the people—to make them
look with greater reverence on the priests themselves and the priestly functions—to
place the priests in a class by themselves, in a certain sense, above the rest of the
nation.
2. "For beauty." As fit and comely in themselves—suitable to the functions which
the priests exercised—in harmony with the richness and beauty of the sanctuary
wherein they were to minister. God, himself, it would seem, is not indifferent to
beauty. He has spread beauty over the earth, fie will have beauty in his earthly
dwelling-place. He requires men to worship him "in the beauty of holiness" (Psalms
29:2; Psalms 96:9; 1 Chronicles 16:29). He ordains for his priests rich and splendid
dresses "for glory and for beauty."
BI, "Holy garments for Aaron.
The vestments of our High Priest
The vestments appointed by God for the high priest when he went into the holy place
were, besides those which he wore in common with the other priests, four: the ephod,
with its “curious girdle”; the breastplate; the robe of the ephod; and the mitre.
1. And speaking of these garments generally, you will notice that it was God’s
especial command that they should all be made of linen, which, being a material of a
very simple and natural kind, has always been understood by the Church to be
typical of that human nature which Christ wears still in His glorified state, and in
which, as man, we are distinctly to understand that He now executes, as our
Representative, all the services of His exalted Priesthood.
2. And, further, it is to be observed generally, that all the garments were carefully
fastened together so as to be one. The girdle binding the ephod, and the ephod the
robe, and the breastplate carefully joined to the ephod by chains of gold; signifying,

again, the complete unity which there is in all Christ’s work for His people, so that it
cannot be divided; for if we have Him in one of His offices so, necessarily, we hold
Him in all. A blessed truth I there is no such thing as anything partial in the work of
Jesus; no partial pardon; no partial peace! If you have one promise, you have every
promise!
3. And yet, once more, generally, you will see that (unlike the description of our
Saviour’s garments in the 59th chapter of Isaiah, and unlike that which is provided
for the believer in the 6th chapter of Ephesians)all these are robes, not of war, but of
peace. Indicating that the warfare is now accomplished, and that our Saviour, having
triumphed over His enemies and ours, is now set down in the calm and quiet of His
holy, peaceful functions. A thought which should be one of unselfish joy to the
Christian.
4. The robe of ephod represents the perfect robe of the obedience of the Lord Jesus
Christ, which He wore as man, and which He will always present to the Father for
our sakes. Its seamless fabric denotes the perfectness and the unity of the
righteousness which He has wrought.
5. The ephod itself was a closer vestment—long behind, and short in front—which
was worn over the robe, and fastened by clasps, or “ouches,” over the shoulders; it
was also “for beauty and for glory”—“of gold, of blue, and of purple, of scarlet, and
fine-twined linen, with cunning work,” costly and magnificent. Upon each shoulder,
in the “ouches,” was placed an onyx stone, and on either onyx stone were engraven
the names of six of the tribes of the children of Israel, placed according to their
seniority. Concerning this engraving, God was very express: “With the work of an
engraver in stone, like the engravings of a signet,” that is, very accurately, very
deeply, very beautifully, “shalt thou engrave the two stones with the names of the
children of Israel: thou shalt make them to be set in 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, then, the ephod was girt about with a girdle of the
same kind. Here, then, we have our great High Priest continually standing in heaven,
and always of necessity bearing, as part of His own glory, the names of all His people
in holy remembrance before God. He both remembers us, and causes us to be
remembered. We are held in perpetual remembrance. The weakest and the
strongest—the greatest saint with the unworthiest and guiltiest sinner—we are all
remembered: everything which goes to make our name is there: the smallest work,
the secret sorrow that the world knows nothing of: it is all in the memorial: our
prayers, and tears, and sighs—they are all gone there! they are all rivetted there!
There they are! They are knit into the dignity of Jesus, into the glory and the
excellency of Jesus!
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. He identifies His interest
with ours. It becomes a dear and fond thing to Him to have us upon His breast, that
He may save us and magnify us for ever! We live always in His love, and God sees us
there; in that love, loves us—unloveable though we be—for the love He has to us.
And, living on His heart, each one in his own proper place and order, we hold in Him
safe and privileged intercourse.
7. The high priest wore a mitre of linen, with this inscription, “Holiness to the Lord.”
Now observe the comfort of this thought. Here we all are assembled, in our holy
devotions before the mercy seat of God, but every prayer we have put up this day is

stained, and every service is unclean before Him “who chargeth His angels with
folly”! Presently, your petitions will go up in your own bedroom; and the very
supplication, in which you ask for pardon, only goes to increase the amount of the
guilt that has to be pardoned. It is all unclean! The brand of sin, the degradation of
sin, is everywhere! But He, in His very character and being, as our Representative, is
standing before God; and high emblazoned upon His front is His own proper
righteous title, “Holiness to the Lord”—not for Himself, He needs it not, but for us!
He “bears the iniquity of our holy things”—what a thought! even as if we were the
holy, we poor worms—as if we were the holy—we stand before God: “Holiness to the
Lord.” A poor sinner, incapable of one pure thought, lifts himself up in Christ, and
looks in the face of God, and stands there, in his High Priest—“Holiness to the
Lord”;—and God recognizes His own eternal counsel, and acknowledges the
unworthiest services of the poorest sinner to be—“Holiness to the Lord.” (J.
Vaughan, M. A.)
The priestly garments
They signified—
1. The function to be glorious and excellent.
2. The fitness of their persons to that office.
3. The glory of the true High Priest, Jesus Christ, of whom Aaron was but a figure.
For all the glistering show of these priestly garments set forth the more angelical
brightness of all the virtues which should shine in Jesus Christ. The priestly garments
appointed by God were ten in number; of which four belonged to the inferior priests
(Exo_28:40; Exo_28:42).
1. A linen garment. Which signified the white garment of Christ’s righteousness and
innocency; which they were to appear in before the Lord, if they would be acceptable
in their persons and duties. Noting to us by the way, that every godly minister wears
a white linen garment, not woven and made by men, but by God; not without him,
but within him; not a shadow or ceremony, but the substance and truth, to which all
shadows give place. Nay, there is no private man that is godly, but he must wear this
white linen garment, having put it on in the laver of regeneration: as Gal_3:27.
2. A girdle (verse 40). Which signifies constancy and stability in the truth, both in
our High Priest, Jesus Christ, who was not a reed shaken, but a firm rock: as also in
His members, who are commanded to stand fast, their loins girt with verity (Eph_
6:14). Hence follows, that the minister’s word must be yea and nay; his course must
be constantly gracious and watchful. And for private Christians (Heb_13:9).
3. A bonnet (verse 40). A symbol and sign to them of God’s protection still covering
them in their faithful service: signifying to us the Lord’s cover and faithful protection
both over our head, and over His member’s for His sake.
4. The breeches (verse 42). Putting more comeliness upon the uncomely parts.
Signifying to them and us—
(1) What reverence we ought to use in the service of God; far removing thence
every uncomely thing.
(2) Shadowing out the true and perfect holiness, with which Christ’s humanity

was clothed; and not only with that, but with the majesty of His Deity, which
highly graced and honoured the despised and frail humanity, which had no form
nor beauty (Isa_53:2).
(3) Not darkly representing that care and respect which our Lord and Saviour
Christ hath of His inferior, base, and despised both ministers and members
through the world (Isa_41:14). To the high priest belonged six peculiar garments:
I. First the ephod (verse 4), in which—
1. The matter. It was not wool or silk, but linen, which riseth out of the earth (Eze_
44:17). Signifying that holy flesh of Christ which veiled His Deity as a garment; and
that it was taken not from heaven, but from His mother on earth, as the matter of
that garment grew immediately out of earth.
2. The form. It was a long white garment: signifying the long white garment of
Christ’s absolute righteousness; white, innocent and unspotted; and long, to cover all
our nakedness, without patching of merits.
3. The ornament of it. In it were set two onyx stones, and in them the names of the
twelve tribes of Israel engraven, which Aaron carried upon his shoulders;
signifying—
(1) That the names of the godly are not lightly written, but fast engraven in the
love and memory of Christ as those names were engraven in very hard stones.
(2) That Christ doth still carry His Church on His shoulders; lifting them up out
of dust and misery, and bearing them upon the shoulders of His power and
providence, as on eagles’ wings (Isa_40:31).
II. The second garment peculiar to the high priest was called the breastplate of
judgment (verse 15), the most precious part of all his garments.
1. In respect of the twelve costly and glittering stones, which were set in four rows,
according to the number of the tribes (verse 17-22). In which—
(1) The shining of these stones signified the shining purity and innocency of
Jesus Christ, both in Himself and in His members. If they be pure as the sun, fair
as the moon, what is He?
(2) Their price of great value and worth signified what a price the Lord Jesus
valued His Church at.
(3) Their place or situation. They are set in the pectoral, and Aaron must carry
them on his heart: signifying that Christ hath as much care of His Church, as if it
were enclosed in His heart; lets out His blood to make room in His heart for
them.
(4) Their number; twelve, according to all the tribes: noting that there is room in
the heart of Christ for every one of the elect. None can anticipate or prevent the
other. With Him is plentiful redemption. The former without the latter shall not
be perfected (Heb_11:40).
(5) Their order. They stand in four rows in a comely quadrangle: signifying the
comely order that Christ hath established in the Church: some in higher places,
some in lower, some in one rank and office, and some in another, as those stones,
but all stand seemly and fitly. And this order we must maintain, keeping our
ranks as they did.

(6) The figure. The foursquare (verse 16), signifying the stability and firmness of
the Church, as a foursquare, turn it any way ‘tis firm. Satan and all deceivers shall
not pick one stone out of Christ’s pectoral. The gates of hell shall not prevail
against him that is fixed in that rock and stone of Israel.
(7) Their use. That Aaron, who before bare the names of Israel on his shoulders
before the Lord, might now bear them on his heart continually for a
remembrance before the Lord, when he goeth into the holy place (verse 29).
Signifying—
(a) The ardent love of Jesus Christ towards His Church, who bears it not only
on His shoulders as a shepherd, or only in His arms as a nurse; but upon His
heart, and in His heart, never to forget our good.
(b) Bearing of the names continually before the Lord on His heart signifieth
the continual mindfulness and intercession of Jesus Christ for His Church in
that heavenly sanctuary (Heb_7:25). By virtue of which all our prayers get
audience and acceptance.
(8) The quantity. As all the names of Israel were gathered into a narrow
compass: so Jesus Christ our Mediator shall gather together into one all the
dispersed sons of God, and present them before God as the most beautiful and
precious parts of the world (Joh_11:52). (T. Taylor, D. D.)
The garments of the priesthood, and their significance
In almost every modern nation there are some remnants of the ancient custom of
representing office by garments of peculiar material, shape, and colour. History registers
the decline of the custom, but not its birth and growth; for it was as powerful as ever in
the earliest age which has transmitted to us its records. In the time of Moses, both kings
and priests in every country were clothed in a garb not only distinctive but emblematic.
In interpreting the significance conveyed by the garments of the Levitical priesthood, it
will be convenient to treat first of the four pieces worn by priests of ordinary rank, and
then of those peculiar to their chief. Is there, then, no significance in the fact that this
official costume consisted of four pieces? As four limits the colours of the tapestry, the
ingredients of the incense, the spices of the holy anointing oil, the composite parts of the
cherubs, we conclude that the same signature of the kingdom of God was designedly
impressed on the official costume of those who were elected to draw near to Jehovah.
This judgment is confirmed by the recurrence of four as the number of pieces additional
to the dress of the ordinary priests which the head of the order was required to wear in
the performance of official duty. The numerical signature of the Tabernacle was thus
impressed on the official garments of its priesthood. The garments of the priests of
ordinary rank were all of pure white except the girdle. The drawers, the coat, and the
bonnet were of shesh, bleached, but not dyed. White raiment was emblematic of ethical
purity. It was “the righteousness of the saints.” As worn by the priest, it signified that
those who were admitted to intimacy with the Holy One of Israel must be pure in heart
and life. The material also contributed something to the significance of the dress. The
garments must all be of linen; and in the vision of Ezekiel the directions given for the
official raiment of the priests add to the requirement of linen the express prohibition of
anything woollen. The reason of the requirement lies, doubtless, in the greater
cleanliness possible in a warm climate to one whose garments are exclusively of this
material. Not only was the costume of a priest significant in its material, colour, and

Priestly Garments in Exodus 28

Priestly Garments in Exodus 28

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Priestly Garments in Exodus 28