Text -- Exodus 28:1 (NET)

The Clothing of the Priests

28:1 “And you, bring near to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests– Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 28:1

Hitherto every master of a family was priest to his own family. But now 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 publick 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 ingross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family; but was very well pleased to see his brother Aaron invested with this office, and his sons after him; while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard to the glory of God, that he had so little regard to the preferment of his own family. Aaron, that had humbly served as a prophet to his younger brother Moses, and did not decline the office, is now advanced to be a priest to God. God had said to Israel in general, that they should be to him a kingdom of priests; but because it was requisite that those who ministered at the altar should give themselves wholly to the service, 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, whom we read of both in the Old Testament and in the New.

JFB: Exo 28:1

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.

Clarke: Exo 28:1

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

Calvin: Exo 28:1

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

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

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

TSK: Exo 28:1

take : Lev 8:2; Num 16:9-11, Num 17:2-9; 2Ch 26:18-21; Heb 5:1-5

among : Exo 28:41, Exo 29:1, Exo 29:9, Exo 29:44, Exo 30:30, Exo 31:10, Exo 35:19; Num 18:7; Deu 10:6; 1Ch 6:10; 2Ch 11:14; Luk 1:8

Nadab : Exo 6:23, Exo 24:1, Exo 24:9; Lev 10:1, Lev 10:12; Num 2:4, Num 26:61; 1Ch 24:1-4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 28:1-43

(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.

Exo 28:3

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

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

Exo 28:5

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

Exo 28:6-12

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

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

Exo 28:7

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

Exo 28:8

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

Exo 28:11

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

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

Exo 28:12

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

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

Verse 13-30

Compare Exo 39:8-21.

Exo 28:14

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

Exo 28:15

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

Exo 28:16

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

Exo 28:17

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

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

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

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

Exo 28:18

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

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

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

Exo 28:19

A ligure - Amber, which came from Liguria.

Exo 28:20

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

A jasper - Probably the green jasper.

Exo 28:22

Chains ... - See Exo 28:14.

Exo 28:23

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

Exo 28:27

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

Exo 28:28

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

Exo 28:29

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

Exo 28:30

The Urim and the Thummim - " The Light and the Truth, or perfection."

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

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

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

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

Exo 28:31-35

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

Exo 28:32

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

Exo 28:35

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

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

Exo 28:36-43

Compare Exo 39:27-31.

Exo 28:36

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

Exo 28:37

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

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

Exo 28:38

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

Exo 28:39

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

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

Exo 28:40

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

Exo 28:41-43

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

Exo 28:43

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

Poole: Exo 28:1

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

Haydock: Exo 28:1

Take, &c. Priests must be called by God, as Aaron was, Hebrews v. (Worthington)

Gill: Exo 28:1

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 28:1

¹ sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.

² tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.

³ tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 28:1-43

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

2 Holy garments are appointed.

6 The ephod and girdle.

15 The breast-plate with twelve precious stones.

30 The Urim and Thummim.

31 The robe of the ephod, with pomegranates and bells.

36 The plate of the mitre.

39 The embroidered coat.

40 The garments for Aaron's sons.

MHCC: Exo 28:1-5

Hitherto the heads of families were the priests, and offered sacrifices; but now this office was confined to the family of Aaron only; and so continued till the gospel dispensation. The holy garments not only distinguished the priests from the people, but were emblems of that holy conduct which should ever be the glory and beauty, the mark of the ministers of religion, without which their persons and ministrations will be had in contempt. They also typified the glory of the Divine majesty, and the beauty of complete holiness, which rendered Jesus Christ the great High Priest. But our adorning under the gospel, is not to be of gold and costly array, but the garments of salvation, the robe of righteousness.

Matthew Henry: Exo 28:1-5

We have here,

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.

II. 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.

Keil-Delitzsch: Exo 28:1-5

(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.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 24:12--32:1

C. Directions regarding God's dwelling among His people 24:12-31:18

Having given directions clarifying Israel's obedience in the Book of the Covenant (20:22-23:33) God now summoned Moses up into the mountain again to receive His directions regarding Israel's worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him.⁴²⁷

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to.⁴²⁸ How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God."⁴²⁹

Why did Moses record God's instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel's fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel."⁴³⁰

Constable: Exo 27:20--29:1

6. The investiture of the priests 27:20-28:43

Here begins the revelation of those things that related to the Israelites' relationship with God (27:20-30:38). The preceding section (25:10-27:19) emphasized the revelation of the things that revealed God's character. The priesthood is the primary revelation in this new section.

"The approach to the Holy One, both within the biblical tradition and outside it, has always included some kind of mediatorial ministry, for it is inherent in any kind of high religion' that an otherwise unbridgeable chasm exist between ineffable deity and finite mankind.

"In earliest times, of course, Yahweh met directly with His creation, which in turn communicated with Him in word and act. With the passing of time and the rise of patriarchal familial and clan structures, the father of the household functioned also as its priest, the minister who stood between the family and its God. Finally--and even before the covenant at Sinai--there had developed some kind of order of priests, as Exodus 19:22 expressly declares."⁴⁶⁹

The responsibilities of the priests in Israel fell into four categories.

1. They were responsible to maintain the holy place of the tabernacle. This included burning incense each morning and evening, trimming and refilling the lamps each evening, and replacing the showbread each Sabbath.

2. They also maintained the tabernacle courtyard. This involved offering sacrifices each morning and evening and blessing the congregation after the daily sacrifice. It also meant keeping the fire on the brazen altar burning always, and periodically removing its ashes.

3. They were responsible to inspect and appraise people and sacrifices. These included lepers, wives accused of adultery, and things dedicated to the sanctuary.

4. Finally, they were to teach and counsel the people. They were to communicate the Mosaic Law to the congregation and decide difficult cases of law.

Constable: Exo 28:1-5

The priests 28:1-5

Aaron had been functioning as a priest (Heb. cohen; 4:16). Now Moses officially appointed him and his sons to this office. God apparently specified Aaron because he was the brother of Moses whom God had already designated as the covenant mediator.⁴⁷² Before the priests as sinners 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 (35:19; Lev. 16:4, 23, 24). The fact that the workmen who made these garments needed to be wise and skillful (v. 3) indicates the importance that God placed on their construction.

Aaron's priesthood prefigured that of Jesus Christ (Heb. 5:5; 7:26; 9:11).

Guzik: Exo 28:1-43

Exodus 28 - Garments for Priests

A. The command to make garments for the priests.

1. (1-2) The purpose of the garments.

"Now take Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to Me as priest, Aaron and Aaron's sons: Nadab, Abihu, Eleazar, and Ithamar. And you shall make holy garments for Aaron your brother, for glory and for beauty.

a. Take Aaron your brother, and his sons with him: The priesthood of Israel was not "earned" nor aspired to. It could only be inherited by birthright. One must be born into a priestly family.

i. The priesthood was no place for ambition or self-glory. It was only entered into by God's call and invitation. In the New Covenant, our priesthood is also not earned nor aspired to. We are priests because of our new birth into Jesus' priestly family (1 Peter 2:5).

b. Make holy garments for Aaron your brother, for glory and for beauty: The priestly garments were made for glory and for beauty. Since there was something glorious and beautiful - indeed, "heavenly" about the priestly service, it was appropriate to make the garments glorious and beautiful.

i. "Is then the dismal black, now worn by almost all kinds of priests and ministers, for glory and for beauty? Is it emblematic of any thing that is good, glorious, or excellent? How unbecoming the glad tidings announced by Christian ministers is a colour emblematical of nothing but mourning and woe, sin, desolation, and death!" (Clarke)

2. (3-4) What to make and who must make it.

"So you shall speak to all who are gifted artisans, whom I have filled with the spirit of wisdom, that they may make Aaron's garments, to consecrate him, that he may minister to Me as priest. And these are the garments which they shall make: a breastplate, an ephod, a robe, a skillfully woven tunic, a turban, and a sash. So they shall make holy garments for Aaron your brother and his sons, that he may minister to Me as priest.

a. Speak to all who are gifted artisans, whom I have filled with the spirit of wisdom, that they may make Aaron's garments: God promised a special gifting from the Holy Spirit given to the craftsmen of these garments.

i. If it is really done to the glory of God, practical, manual service requires the leading of the Holy Spirit just as much as what we normally consider to be "spiritual" service.

b. That he may minister to Me: Three times in these first four verses, this command is repeated. Priests - under the old or new covenants - have their first ministry to God Himself.

B. Garments for the High Priest.

1. (5-14) The ephod.

"They shall take the gold, blue, purple, and scarlet thread, and fine linen, and they shall make the ephod of gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked. It shall have two shoulder straps joined at its two edges, and so it shall be joined together. And the intricately woven band of the ephod, which is on it, shall be of the same workmanship, made of gold, blue, purple, and scarlet thread, and fine woven linen. Then you shall take two onyx stones and engrave on them the names of the sons of Israel: six of their names on one stone, and six names on the other stone, in order of their birth. With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones with the names of the sons of Israel. You shall set them in settings of gold. And you shall put the two stones on the shoulders of the ephod as memorial stones for the sons of Israel. So Aaron shall bear their names before the LORD on his two shoulders as a memorial. You shall also make settings of gold, and you shall make two chains of pure gold like braided cords, and fasten the braided chains to the settings.

a. Make the ephod of gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked: The ephod was essentially an ornate apron-like garment, made of gold, blue, purple and scarlet thread.

b. Take two onyx stones and engrave on them the names of the sons of Israel: On the shoulder straps were polished gemstones on each strap, with the inscription of six of the tribes on each stone, so the High Priest would bear their names before the LORD on his two shoulders as a memorial.

i. While the first ministry of a priest is always unto God Himself, a priest also is constantly connected to the people, bearing them on his shoulders. The shoulders are a place of work; therefore in the priest's ministry unto the LORD, he also worked for and with the people.

2. (15-30) The breastplate.

"You shall make the breastplate of judgment. Artistically woven according to the workmanship of the ephod you shall make it: of gold, blue, purple, and scarlet thread, and fine woven linen, you shall make it. It shall be doubled into a square: a span shall be its length, and a span shall be its width. And you shall put settings of stones in it, four rows of stones: The first row shall be a sardius, a topaz, and an emerald; this shall be the first row; the second row shall be a turquoise, a sapphire, and a diamond; the third row, a jacinth, an agate, and an amethyst; and the fourth row, a beryl, an onyx, and a jasper. They shall be set in gold settings. And the stones shall have the names of the sons of Israel, twelve according to their names, like the engravings of a signet, each one with its own name; they shall be according to the twelve tribes. You shall make chains for the breastplate at the end, like braided cords of pure gold. And you shall make two rings of gold for the breastplate, and put the two rings on the two ends of the breastplate. Then you shall put the two braided chains of gold in the two rings which are on the ends of the breastplate; and the other two ends of the two braided chains you shall fasten to the two settings, and put them on the shoulder straps of the ephod in the front. You shall make two rings of gold, and put them on the two ends of the breastplate, on the edge of it, which is on the inner side of the ephod. And two other rings of gold you shall make, and put them on the two shoulder straps, underneath the ephod toward its front, right at the seam above the intricately woven band of the ephod. They shall bind the breastplate by means of its rings to the rings of the ephod, using a blue cord, so that it is above the intricately woven band of the ephod, and so that the breastplate does not come loose from the ephod. So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the LORD continually. And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD. So Aaron shall bear the judgment of the children of Israel over his heart before the LORD continually."

a. Make the breastplate of judgment: The breastplate was also made with gold, blue, purple, and scarlet thread. It was attached to the ephod with gold chains.

b. Put settings of stones in it, four rows of stones: On the breastplate were four rows of three gemstones, each stone having one of the names of the twelve tribes inscribed on it. In wearing the breastplate, the High Priest would bear the names of the sons of Israel . . . over his heart.

i. It was not enough that the High Priest work for the people (having them on his shoulders). He must also love the people - that is, bear them on his heart.

ii. It isn't enough for a priest to have a heart for God. He must also have a heart for the people, and bear them on his heart in his entire ministry unto the LORD.

c. A sardius, a topaz, and an emerald: This begins a list of twelve gemstones set in the breastplate of the high priest. It is impossible to know exactly what all of these gemstones were; but we can come to some likely conclusions. Revelation 21:19-20 describes the foundations of the walls of the New Jerusalem with a series of twelve gemstones, which may answer to these stones in the breastplate.

i. We cannot neglect the fact God commanded the tribes to have their names inscribed on gemstones - truly precious things. God's people are indeed precious to Him.

d. Put in the breastplate of judgment the Urim and the Thummim: Three times in this passage the breastplate is called the breastplate of judgment because it held the Urim and Thummim which were tools for discerning God's will.

i. The use of the discerning tools of Urim and Thummim is described on a few occasions (Numbers 27:21, 1 Samuel 28:6, Ezra 2:63, and Nehemiah 7:65) and their use may be implied in other passages (Judges 1:1; 20:18, 23).

ii. The names Urim and Thummim mean "Lights and Perfections." We aren't sure what they were or how they were used. The best guess is that they were a pair of stones, one light and another dark, and each stone indicated a "yes" or "no" from God. The High Priest would ask God a question, reach into the breastplate, and pull our either a "yes" or a "no."

iii. Meyer suggests the Urim and Thummim were brilliant diamonds, which flashed with a "yes" or dim with a "no" answer from God.

iv. Many consider the Urim and Thummim as crude tools of discernment. In fact, they are better than the tools many Christians use today. It would be better to use the Urim and Thummim than rely on feelings, or outward appearances, or to simply use no discernment!

3. (31-35) The robe.

"You shall make the robe of the ephod all of blue. There shall be an opening for his head in the middle of it; it shall have a woven binding all around its opening, like the opening in a coat of mail, so that it does not tear. And upon its hem you shall make pomegranates of blue, purple, and scarlet, all around its hem, and bells of gold between them all around: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe all around. And it shall be upon Aaron when he ministers, and its sound will be heard when he goes into the holy place before the LORD and when he comes out, that he may not die."

a. Make the robe of the ephod all of blue: This was the basic covering of the priest, made of all blue, and seamless and untorn for the head opening.

b. Bells of gold between them all around: On its hem, between the ornate pomegranates of blue and purple, were bells, so the priest could be heard while ministering before God - if he were to die, the bells would stop ringing and he could be pulled out of the Most Holy Place.

4. (36-38) The turban and its engraving.

"You shall also make a plate of pure gold and engrave on it, like the engraving of a signet: HOLINESS TO THE LORD. And you shall put it on a blue cord, that it may be on the turban; it shall be on the front of the turban. So it shall be on Aaron's forehead, that Aaron may bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts; and it shall always be on his forehead, that they may be accepted before the LORD."

a. It shall be on the front of the turban: The turban was a simple wound linen headpiece. More important than the turban itself was the gold plate with the inscription HOLINESS TO THE LORD.

b. That Aaron may bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts: Even the gifts and sacrifices Aaron and the other priests brought before the Lord were touched with iniquity. Yet when God's appointed priest in God brought them in God's appointed way, God accepted them.

c. That they might be accepted before the LORD: Holiness - not as a legalistic list of rules, but in the power of a life separated to God - is essential for anyone who will appear before God. Hebrews 12:14 reinforces this principle: Pursue peace with all people, and holiness, without which no one will see the Lord.

5. (39) The tunic, the turban, and the sash.

"You shall skillfully weave the tunic of fine linen thread, you shall make the turban of fine linen, and you shall make the sash of woven work."

a. Skillfully weave the tunic of fine linen: These basic garments are simply described as being woven of fine linen.

6. (40-43) Garments for the sons of Aaron.

"For Aaron's sons you shall make tunics, and you shall make sashes for them. And you shall make hats for them, for glory and beauty. So you shall put them on Aaron your brother and on his sons with him. You shall anoint them, consecrate them, and sanctify them, that they may minister to Me as priests. And you shall make for them linen trousers to cover their nakedness; they shall reach from the waist to the thighs. They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near the altar to minister in the holy place, that they do not incur iniquity and die. It shall be a statute forever to him and his descendants after him."

a. For Aaron's sons you shall make tunics: Though the "regular" priests had special garments, they were simple clothes of fine linen. They were special, but not much compared to the glory and beauty of the High Priest's garments.

i. This is because the "regular" priests, though important, had a far lesser office than the High Priest - and were appropriately clothed for this lower position.

ii. Even so, the High Priest's clothing, in total, speaks more of Jesus' glory and beauty than of ours. We are content with simple linen robes.

b. Linen trousers to cover their nakedness: The priests - all of the priests - were to wear undergarments, so it would be impossible for their nakedness to be exposed while ministering.

i. This was probably a reaction to the nakedness of many pagan priests while performing their rituals.

ii. Also, the trousers were to be made of cool linen, instead of warm wool. God doesn't want His servants to sweat.

C. A Contrast between Jesus' clothing when He accomplished His great priestly work and the garments of the High Priest.

1. Jesus wore no beautiful ephod - only a purple robe for mocking.

2. Jesus had no precious gems were on His shoulders, only a cross that we deserved.

3. Jesus had no breastplate with "Israel on His heart," yet He died of a broken heart for Israel - and all of mankind.

4. As the High Priest, Jesus had a seamless robe that was not torn, but it was stripped away at the cross.

5. Jesus heard no delicate sound of bells proving that the High Priest was alive, only the sound of pounding nails insuring our High Priest's death.

6. Jesus wore no fine linen turban, rather a painful crown of thorns.

7. Jesus had no headplate reading HOLINESS TO THE LORD, but a life and death showing nothing but holiness to the LORD!

8. Jesus had no linen trousers to hide His nakedness, rather He bore our sins on the cross in a naked shame.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 28 (Chapter Introduction)

Overview

Exo 28:1, Aaron and his sons are set apart for the priest’s office; Exo 28:2, Holy garments are appointed; Exo 28:6, The ephod and girdle; Exo 28:15, The breast-plate with twelve precious stones; Exo 28:30, The Urim and Thummim; Exo 28:31, The robe of the ephod, with pomegranates and bells; Exo 28:36, The plate of the mitre; Exo 28:39, The embroidered coat; Exo 28:40, The garments for Aaron’s sons.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 28 (Chapter Introduction)

CHAPTER 28

Aaron and his sons ordained for the priest’ s office, Exo 28:1 . His holy garments, Exo 28:2-5 . The ephod, Exo 28:6 . Curious girdle, Exo 28:8 . The two onyx stones on which the names of the children of Israel were engraven, Exo 28:9-14 . Of the breastplate, whereon was the same, Exo 28:15-22 ; with two golden rings, Exo 28:23-29 . The Uri and Thummim, Exo 28:30 . The golden plate which had on it, Holiness to the Lord, Exo 28:36 . The coats of Aaron’ s sons, their girdles, caps, and their linen drawers, Exo 28:40 , which they put on when they served in the holy place, Exo 28:43

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 28 (Chapter Introduction)

(Exo 28:1-5) Aaron and his sons set apart for the priest's office, Their garments.

(Exo 28:6-14) The ephod.

(v. 15-30) The breastplate, The Urim and Thummim.

(Exo 28:31-39) The robe of the ephod, The plate of the mitre.

(Exo 28:40-43) The garments for Aaron's sons.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 28 (Chapter Introduction)

Orders being given for the fitting up of the place of worship, in this and the following chapter care is taken about the priests that were to minister in this holy place, as the menial servants of the God of Israel. He hired servants, as a token of his purpose to reside among them. In this chapter, I. He pitches upon the persons who should be his servants (Exo 28:1). II. He appoints their livery; their work was holy, and so must their garments be, and unanswerable to the glory of the house which was now to be erected (Exo 28:2-5). 1. He appoints the garments of his head-servant, the high priest, which were very rich. (1.) An ephod and girdle, (Exo 28:6-14). (2.) A breast-plate of judgment (Exo 28:15-29), in which must be put the urim and thummim (Exo 28:30). (3.) The robe of the ephod (Exo 28:31-35). (4.) The mitre (Exo 28:36-39). 2. The garments of the inferior priests (Exo 28:40-43). And these also were shadows of good things to come.

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 28 (Chapter Introduction)

INTRODUCTION TO EXODUS 28

This chapter informs us of the servants God would have to minister to him in the house, or tabernacle, he had ordered to be made, even Aaron and his sons, Exo 28:1 of the garments they were to wear in their service, Exo 28:2 and first of the garments of the high priest, and particularly of the ephod, with the girdle, on the shoulder pieces of which were to be two onyx stones, with the names of the children of Israel engraved on them, Exo 28:6, and that of the breastplate of judgment, with the Urim and Thummum in it, Exo 28:15 and of the robe of the ephod, Exo 28:31, and of the mitre, Exo 28:36 and then of the garments of the common priests, Exo 28:40.