EXODUS 28

                                                   All Decked Out (collage)                        

This chapter deals with the clothing that the chief priest is to wear, and ch. 39 relates how it was all carried out according to God's specifications. The parallel nature of the larger sections in which these two passages appear is shown below:

                                                   The Structure of Exodus 25-40

A. Pattern of the Tabernacle Given (chs. 25-27)

B. Aaron and the Tabernacle to be Consecrated (chs. 28-31)

C. Aaron and the People are Disobedient (ch. 32)

D. The Glory in the Tent, Pillar of Cloud (33:1-11)

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A'. Tabernacle Constructed According to the Pattern (chs. 35-38)

B'. Aaron and the Tabernacle to be Consecrated (39:1-40:15)

C'. Aaron and Sons are Consecrated (40:16-33) 

           D'. The Glory in the Tabernacle, Pillar of Cloud (40:34-38)

I must admit that I pity any pastor or Sunday school teacher who is given any of these passages as the text of the day out of which to deliver an encouraging or admonishing message. It is probably around this point in the Bible that those who vow to read the whole of Scripture from start to finish tend to give up.

But we should remember that Paul in II Timothy 3:16 reminds us that “All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” So let us forge on with a quick overview of Exodus 28, looking at what various scholars have gleaned from its verses. I should also point out that there is so much good material in Exodus 28 that this is actually the second time I have written a post on it. The previous post was titled “Exodus 28 and 39.” This present writing should be considered as a supplement to it.

Exodus 28:1-4

The Dictionary of Biblical Imagery states, “The holy garments of Aaron and his sons were 'for glory and for beauty.' It was when worshipers were surrounded by such artistic and architectural beauty that they could 'behold the beauty of the LORD' (Ps 27:4) and could enjoin others to 'worship the LORD in the beauty of holiness' (1 Chron 16:29 KJV; cf. Ps 29:2; 96:9).”

Merrill adds, “They first put on sacred garments, drawing attention to two factors of the priestly ministry: glory (kabod) and beauty (tip'eret). The worship of Yahweh thus had transcendent, even frightening, forms, but it was also invested with aesthetic attraction. All of the items of apparel are rich in symbolism, suggesting that the priest in his very appearance was a metaphor of divine-human mediation.”

The phrase “glorious adornment... your brother Aaron” appears here and at v. 40, acting as a set of verbal bookends for the whole chapter.

Writing on I Peter 1:16, Carson states, “The OT frequently insists that God's people must be holy for the holy God dwells among them (cf. Exod. 32-34; Isa. 6). Not infrequently this holiness included cultic purity (e.g. Exod. 28:2; Deut. 7:6; 26:19; Ezra 9:2; Ps. 50:13...).”

Exodus 28:5-8

The requirement in 28:6 to make an ephod of yarn and linen appears to disregard the decree in Lev. 19:19 against such mixtures. Schnittjer offers the following explanation: “It may be that the mixing of fabrics in the tabernacle curtains and the priestly garments made mixing fabrics off limits for the laity to honor Yahweh's holiness.”

“The gold thread, cut from hammered gold sheets, must have given the whole a dazzling appearance...Blue and purple were the most expensive colors available and were associated with royalty and power, while scarlet was associated with blood and ritual cleansing...Opinion is divided about where the ephod was worn. One view holds that it was like an apron and worn below the waist...the testimony of Josephus, however, favor[s] the interpretation that it was worn on the upper part of the body...” (Van Dam)

Exodus 28:9-14

Watts points to “the well-known Hebrew wordplay between 'son' (ben) and 'stone' ('eben) (cf. Exod. 28:9-12,21; 39:6-7,14; Lam. 4:1-2; Zech. 9:16).”

Exodus 28:15-30

See my posts titled “Judges 20:8-11 Urim and Thummin” and “Book of Judges: Questions and Answers” for more details concerning this method of divination.

“Although similar to rhabdomancy [throwing sticks or arrows into the air and reading the resulting patterns] and other lot-casting methods, the Urim and Thummim were viewed differently because they were given by God and used to determine his will (Prov 16:33).” (O'Mathuna)

“This divinatory use associated with the ephod could be the reason that in the days of the judges illegitimate copies of the high-priestly ephod were made with which to inquire of God (Judg 8:24-27; 17:5; 18:5).” (Van Dam)

In this context, it is interesting to read Acts 1:21-26 to note how the remaining eleven apostles went about choosing a replacement for Judas. This narrative seems to indicate that a version of the use of the Urim and Thummim was still active in NT times.

Van Dam says about the breastplate (hosen) that it “was about nine inches square, made of the same material as the ephod, and had mounted on it the twelve gems in four rows, with each gem engraved like a seal with the name of an Israelite tribe. In this way the memory of the Israelites was brought before the Lord continually...”

“The list of the twelve jewels adorning the foundation stones of the wall [in Revelation 21:18-20] is based on the list in Exod. 28:17-20...Eight of the stones are identical to the precious stones here in 21:19-20, while the other differently named stones are semantic equivalents of the ones in Exodus. Written on each stone of the breastpiece was one of the names of the twelve tribes of Israel (Exod. 28:21; 39:14)...Therefore, these stones symbolized all Israel, so that the priest in his cultic actions represented all Israel before the presence of God in the temple. As in the rest of Revelation, imagery formerly applied to Israel is now applied to the church of Jews and Gentiles who are part of the city-temple complex.” (Beale and McDonough)

“Colors are not mentioned frequently in the Bible. However, in two instances a brilliant spectrum of color is found. One instance is of the colorful gemstones set in the ephod of the high priest (Ex 28:15-21. The other is in the visions of the heavenly city made of jewels (Is 54:11-12; Rev 21:10,18-21). In these images the visual beauty of color is combined with the splendor of jewels to express the opulence found in God's presence.” (DBI)

Exodus 28:31-35

The robe of the ephod was decorated with pomegranates and bells, each of which has its own meaning. “Pomegranates...were used for their juicy pulp, and their flowers have medicinal value. Its importance...is shown by the spies bringing them back to indicate the bounty of the land. They were also symbolically important since ornaments based on their shape were used as part of the priestly clothing...as well as for the columns of Solomon's temple (I Kings 7:20).” (Baker)

“The bells were to be heard lest the high priest die.” (Van Dam) But this explanation is not universally accepted by all scholars, as Jenson explains below:

“The note that they were to sound when the high priest entered or left the Holy Place (28:35) is taken by Hamilton as merisms for their continual sounding during his time of ministry. This suggests that their function is not oriented to the people (as stated in Sir[ach] 45:9, 'as a reminder to his people'), the priests, or the Levites, or even the high priest himself. Some (e.g. Dolger) think that the bells have a...function protecting the high priests from demons inhabiting the threshold (cf. Exod 28:35, 'so that he will not die'). However, the priestly texts never associate demons with the sanctuary...Their function is more likely to be directed to God...The bells provide a dimension of sound that reinforces the senses of smell and sight, all of which reinforce the communication between God and his people that is at the heart of the priestly ritual and is the source of divine presence and blessing.”

Exodus 28:36-39

“The emphasis on holiness at the sanctuary was reinforced by the word 'holy' engraved in a gold plate fastened to the high priest's turban with blue lace. The majestic adornment of the high priest honored and praised God, before whom he ministered on behalf of the people.” (Hartley)

In commenting on the background of Revelation 12:1, Beale and McDonough say, “The twelve stars represent the twelve tribes of Israel. The woman's appearance may also connote Israel's priestly character (cf. 1:6; 5:10), since in Philo's and Josephus's explanation of Exod. 28:39 they use the imagery of a crown, the sun, moon, and twelve stars in describing the vestments of the Israelite high priests because they represented the twelve tribes before Yahweh in the temple service...”

Van Dam describes the turban as containing a “rosette-like gold plate...on which were engraved the words 'Holy to Yahweh.'...This prominent inscription identified the priest as consecrated to God and as God's representative among his people for the atonement of sins (Ex 28:38; cf. Ps 106:16...).”

“In apocalyptic visions, people's foreheads receive marks of identity, either good (sometimes for purposes of protection) or bad...” (DBI)

Exodus 28:40-43

Kostenberger, in commenting on John 10:34, notes: “Jesus' assertion that he was set apart and sent into the world by the Father harks back to passages in the OT and Second Temple literature where the term 'set apart' referred to those appointed to fulfill an important task or office, be it Moses the lawgiver, Jeremiah the prophet (Jer. 1:5) or the Aaronic priests (see Exod. 28:41; 40:13; Lev. 8:30; 2 Chron. 5:11; 26:18).”

“An Israelite had to refrain from sex before entering the presence of God, for sexual propriety was absolutely mandatory in worship (Ex 19:15; 20:26; 28:42-43). Thus, unlike certain ancient pagan cults in which sexual acts were performed, Israel totally separated sexuality from worship.” (Sprinkle)

“Priests had to take special care that their 'shameful parts' were never visible in the tabernacle, for by revealing their shame they affronted the God of the tabernacle, who would respond to the affront by diminishing them – permanently.” (deSilva)

“Clothes that would be in direct contact with the body, the tunic and the breeches, were of linen and would have made the wearer less prone to sweating, which had to be prevented (cf. Ezek 44:18). [Breeches] were required to cover one's nakedness (Ex 28:42), especially when stepping up to the altar (cf. Ex 20:26; Lev 6:10; 9:22). Such a requirement contrasts with ritual nudity found in Mesopotamia.” (Van Dam)

But linen may have had another significance. “The OT contains nearly thirty references to linen as part of the priest's garments...The NT counterpart to this is presented consistently – even emphatically – in all four Gospels: the linen cloths used by Joseph of Arimathea to wrap Jesus' body for burial. Hebrews 7 and 8 establish the doctrinal framework for this identification of Christ as humanity's perfect and permanent high priest.” (DBI)

There is actually a whole lot more information that could be shared regarding this OT chapter, but perhaps I will save it for a future post.