Chapter 28

1 Aaron and his sons are set apart for the priest’s office. 2 Holy garments are appointed. 6 The ephod. 15 The breastplate 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.

1. Take thou unto thee. Literally, “cause to draw near to thee.” Heretofore Moses had been the one and only medium of communication between God and the people. To Aaron his brother and to his brother’s sons were now to be given certain tasks that had been his. As the meekest of men (Num. 12:3) Moses willingly surrendered his prerogatives, thus evincing a noble and godlike character (Lev. 8:1–30; cf. John 3:30). He realized that with the giving of the law there arose the need for a separate priesthood; the establishment of the tabernacle called for it. With the oral proclamation of God’s law came also an increased consciousness of sin (Rom. 3:20; 7:9). This called for a priesthood to mediate between sinners and the holy God (see Heb. 2:17; 5:1–3), to serve as a link between the holy and the unholy. Also, the covenant made Israel “a kingdom of priests” (Ex. 19:5, 6), and this priestly calling of the nation was to be expressed officially by the house of Aaron as the people’s representatives (Num. 3:12; 8:17, 18). God’s desire in the erection of the tabernacle was that He might “dwell among” His people (Ex. 25:8), yet only those consecrated as priests to represent the people might approach the sacred presence within the sanctuary. Thus, when the high priest interceded with God on behalf of the people, he did so in their name.

Nadab and Abihu are coupled together, as are also Eleazar and Ithamar. This separation of the two pairs of brothers is probably due to the sin and early death of Nadab and Abihu (Lev. 10:1, 2). Nothing is known of Ithamar personally after the death of his older brothers (Lev 10:6, 12). Eleazar became high priest (Num. 34:17; Joshua 14:1). The priestly family founded by Ithamar included Eli (1 Sam. 1:9; cf. 1 Kings 2:27 and 1 Chron. 24:3, 6) and continued after the captivity (Ezra 8:2).

2. Holy garments. Leaving the description of the inanimate things of the tabernacle, we now come to the men who were to officiate therein. Having chosen those who were to be His priests, God proceeds to clothe them with the special garments that were to be their insignia of office.

For glory. The garments were to be “for glory,” in order to elevate the priestly office in the eyes of the people, so that they would regard the priestly ministrations with greater reverence. This priestly apparel would also serve to distinguish the priests as a class by themselves, in a certain sense above the rest of the nation. Also, the garments were to the priests themselves a constant reminder of their holy station, and of its demand for consecrated living. The garments helped to impress them that they were “stewards of the mysteries of God” (1 Cor. 4:1).

For beauty. The holy garments were “for beauty,” to harmonize with the richness and splendor of the tabernacle in which the priests were to minister, and to emphasize the “beauty of holiness” (1 Chron. 16:29; Ps. 29:2; 96:9). The beauties of nature indicate that the Creator is a lover of beauty, and that He looks with favor upon beauty in the worship we give to Him. The garments of the high priests were not only different from those of the common priests, but much more attractive. Gold was worked into their very texture, precious stones made them glitter. Everything was done to make them lovely and impressive. The priests were to wear their sacred garments when they served in the sanctuary, but never at other times (see Ex. 35:19; Lev. 16:4, 23, 24; Eze. 42:14; 44:19). These garments were representative of the character of God, which He sought to have reproduced in the hearts and lives of His people (see Isa. 64:6; 61:10; Zech. 3:3, 4; Matt. 22:11; Rev. 19:8). The fact that the colors and materials of the high priest’s garments were the same as those used for the veil and entrance curtain of the tabernacle suggests the lesson that the character of the worshipers, as represented by the high priest, must harmonize with the character of the sanctuary (see Matt. 5:48; 22:11–13; Eph. 1:3, 4; 2:6; Col. 3:1, 2; James 1:27; 1 John 2:15–17).

3. Wise hearted. “An able mind” (RSV). In contrast with the modern figurative conception of the heart as the seat of the affections and emotions, the Jews thought of it as the seat of wisdom (Ex. 31:6; 35:10, 25; Job 9:4; Prov. 11:29; etc.).

To consecrate him. Aaron was to be invested in these “garments,” as a part of the ceremony of his consecration (Ex. 29:5–9; Lev. 8:7–13). The garments were also for Aaron’s “sons” as his successors in the office of high priest.

5. Take gold. Except for the gold, these materials are the same as those used for the veil that separated the most holy from the holy place (ch. 26:31), the ten interior curtains (ch. 26:1), and the “hanging” at the door of the tabernacle (ch. 26:36).

6. The ephod of gold. The ephod was considered the most sacred part of the priestly vestments, and became the emblem of the priestly office (1 Sam. 2:18, 28; 14:3; 22:18). This was to hold the “breastplate,” the two onyx stones, and the Urim and the Thummim (Ex. 28:9, 30). It was a vest, or waistcoat, in two parts, one to cover the chest and the other the back, joined together by two “shoulder pieces” (v. 7) and at the waist by a band called “the curious [“skilfully woven,” RSV] girdle of the ephod” (v. 8), which was of one piece with the ephod. It passed around the body, holding the two parts of the ephod in place. The “gold” was in the shape of very fine thread or wire, sewn into the fabric after it had been woven, as was commonly done in Egypt (see ch. 39:3). “Cunning work” (v. 6) refers to the work of ingenious and artistic craftsmen. The Israelites may have carried small hand looms with them from Egypt. The blue, purple, scarlet, fine linen, gold, and the gems of the ephod gave it a variety and a beauty which made it the most glorious of all the priestly vestments. Variety has a charm of its own, and is a characteristic of the church in which “there are diversities of gifts, but the same Spirit” (1 Cor. 12:4).

9. Two onyx stones. There has been some difference of opinion as to what stones are meant by the word translated “onyx.” According to the LXX, they were “emeralds.” Josephus calls them “sardonyx,” the best variety of onyx (Antiquities iii. 7. 5). It is probable that “onyx,” an excellent stone for engraving, was the stone designated. In Egypt the royal signet ring would have on its face the owner’s name.

13. Ouches. That is, settings of open, or filigree, work, which were quite common in Egyptian ornaments. These were probably sewn to the ephod. The “two chains” (v. 14), or cords of twisted gold wire, were fastened to them. “Wreathen work” was twisted or braided. These stones served the double purpose of reminding the high priest that he bore upon his shoulders the solemn and sacred responsibility of being the intercessor between the 12 tribes and God, and of reminding God, as it were, that the high priest represented the tribes and officiated for them.

15. The breastplate of judgment. Considerable space is devoted to a detailed description of this part of the high priest’s official garb (vs. 15–30), indicating its intricate form and significance. The chief purpose of the ephod was to hold the breastplate, which was attached to it after it had been put on, and formed its principal ornament. The word translated “breastplate” means “ornament.” This must have been the most striking and brilliant part of the high priest’s attire. It was called “the breastplate of judgment [decision],” because it served primarily for bearing the “Urim and the Thummim” (v. 30), whereby God was consulted and whereby He signified His will to the people. The materials of the breastplate were the same as for the ephod (v. 6).

16. Doubled. Two thickness would give additional strength to the breastplate for carrying the 12 heavy gems. A “span” was half a cubit, or about 101/3 in.

21. Names of the children of Israel. That is, according to the names of the children of Israel, meaning the 12 tribes. “With his name” should read “according to its name.” Each stone would have on it the name of one of the 12 tribes. These names engraved on the 12 jewels aptly illustrate the value of men and women in the sight of our heavenly Father. God regards His people as precious gems in the jewel box of His love (Mal. 3:17). He thinks of His church as a bride adorned “with her jewels” (Isa. 61:10). She is His “peculiar treasure” (Ex. 19:5).

In the Revelation the “twelve gates” and the “twelve foundations” of the wall of the New Jerusalem are precious stones, on which are “the names of the twelve tribes of the children of Israel” and “the names of the twelve apostles of the Lamb” respectively (Rev. 21:12, 14). The fact that each of the 12 tribes was represented by a gem of its own, different from the others, suggests that every individual Christian has his own distinct personality, his own beauty in Heaven’s sight. God does not expect us to be alike. He honors us for what we are and what we can do for Him. There may be differences in experience and ability, “diversities of gifts,” but there is ever manifest “the same Spirit” (1 Cor. 12:4–7). Each name on a separate jewel also suggests that God thinks of His people as distinct individuals, known, loved, and cared for by Him (Ps. 87:5, 6; Isa. 57:15; Matt. 25:40, 45; Luke 15:3–10).

The attention given in this chapter to minute details speaks encouragement to those who may feel that they are not doing any great work for God. Without the delicate beauty of detail there would be no appropriate background for the more conspicuous and seemingly more important things. Without the former the latter would not have been able to function. Let us not despise the “small things” (Zech. 4:10), the small services rendered in love. Though it be but a “cup of cold water” to “one of these little ones,” we “shall in no wise lose” our “reward” (Matt. 10:42).

22. Chains.These were to be made in the same way as the “two chains” of v. 14, that is, of gold wire twisted tightly like a rope.

23. Two rings of gold. These were for fastening the breastplate to the ephod. There were to be four rings, one in each upper corner (v. 23) and one behind each lower corner (v. 26). A cord of twisted gold wire was passed through each of the two upper rings and fastened to the “two ouches,” or filigree settings, of the shoulder stones (v. 25; cf. vs. 11–14). Through each of the two lower rings a blue lace or ribbon was passed, which was tied to two rings placed for that purpose on the front of the ephod, “above the curious girdle” (vs. 26–28). Thus secured at its four corners the breastplate could not be “loosed from the ephod” (v. 28).

29. Upon his heart. Aaron, like the high priests who succeeded him, was to wear the names of the children of Israel not only upon his shoulders (v. 12) but also “upon his heart.” Thus he presented them continually before the Lord upon his shoulders to show that he carried a solemn responsibility for them, and upon his heart to indicate his love and affection for them. Whenever he went into the tabernacle for the people, his heart was bowed before the Lord in the consciousness of their sin and need. Christ, our High Priest in the sanctuary in heaven (Heb. 3:1; 8:1, 2), has accepted responsibility for our salvation, for the “government” of the kingdom of grace is “upon his shoulder” (Isa. 9:6). He also bears us on His heart (see Gal. 2:20), for in all our “affliction” He is “afflicted,” and He is “touched with the feeling of our infirmities” (Isa. 63:8, 9; Heb. 2:14–18; 4:14–16).

For a memorial. The high priest bore the names of Israel “continually,” that they might ever be remembered before God. He was never to forget his position and responsibility as their representative. In the same way Christ “ever liveth to make intercession” for us (Heb. 7:25), having “graven” us upon the palms of His “hands” (Isa. 49:16).

30. The Urim and the Thummim. These words mean, respectively, “light” and “perfection.” Though he does not specifically refer to the Urim and the Thummim by name, Josephus does speak of the “shining” of the stones on the breastplate of the high priest, which “shining,” he says, ceased two centuries previously, owing to the prevailing iniquity (Antiquities iii. 8. 9). Through these two stones God made known His will. A halo of light encircling the Urim was a token of the divine approval on matters brought before Him, and a cloud shadowing the Thummim was evidence of disapproval (PP 351). For instances of this see 1 Sam. 23:9–12; 28:6; 30:7, 8. The breastplate was to the garments of the high priest what the mercy seat was to the sanctuary itself. On both, God revealed His glory and made known His will (cf. Ex. 25:22; Ps. 80:1; Isa. 37:16).

31. The robe. This was to be worn by the high priest underneath the ephod. It was woven without a seam (ch. 39:22; PP 351; DA 746). Against the background of this blue robe the variegated colors of the breastplate and the ephod must have stood forth in striking contrast. This robe typifies perfection of character, the “robe of righteousness” to be worn by those who have faith in Christ (Isa. 61:10; Zech. 3:4). As it was “woven” in one piece, and hence seamless, it further typifies the coat “without seam” that Jesus wore (John 19:23) and the unity God desires for His church (John 17:21–23; Eph. 4:3, 5, 11–13).

32. An hole in the top. This was for the head of the high priest. The “binding” around this hole strengthened its edge to prevent tearing or fraying.

33. Pomegranates. These were probably tassels in the form of pomegranates, attached to the “hem,” or rather border, of the robe.

34. A golden bell. The “bells” were of pure gold (ch. 39:25), and, alternating with the “pomegranates,” could be heard by the people as the high priest ministered within the sanctuary (ch. 28:35). The tinkling bells made the worshipers conscious that he was officiating on their behalf in God’s presence, and prompted them to follow him in their thoughts and prayers as he went about the different parts of the priestly ritual. The sound of the bells joined priest and people together in worship. For the high priest to attempt to conduct the sanctuary service without the robe and its bells would break this bond of fellowship and separate the people from their intercessor. His ministration would become a vain procedure, one for which there was no excuse. To impress the importance of this link between the people and their representative, the penalty for neglect was death (v. 35). The bells and pomegranates remind us that by faith we may now enter boldly “into the holiest by the blood of Jesus” for the forgiveness of sin (Heb. 4:16; 10:19). By faith we too may hear the sound from the sanctuary that directs our hearts and minds upward to where Christ sits at the right hand of God to make intercession for us (Rom. 8:34; Col. 3:1–3; Heb. 8:1, 2; GC 427).

36. A plate. This was the most conspicuous and significant feature of the “mitre” (v. 37). It was placed directly in front, over the forehead, and so attracted universal attention, more so perhaps than even the breastplate. Its position made it “the culminating point of the whole priestly attire.” This position was given added force and meaning by the inscription it bore, “Holiness to the Lord.” This engraving gave to the people the highest conception of religion and pointed to its supreme objective (Lev. 11:44, 45; Heb. 12:14; 1 Peter 1:15, 16). It was a constant reminder that, without this essential, all the exercises of worship would in God’s sight be mockery (see Isa. 1:11–17). As to the high priest, it instructed him that his ministration was not to become a mere form, but that its objective was the consecration of his own life and the lives of the people. This is a most important lesson for ministers of God today (Isa. 52:11; 1 Peter 5:2, 3). Those ministers who fail so to live and conduct themselves are under the most severe condemnation of Heaven (1 Sam. 2:12–36; 3:11–14; 4:11; Mal. 2:1–9). The importance of the inscription upon the miter explains why it is mentioned even before the miter itself.

37. On a blue lace. According to ch. 39:31, the “plate” was tied to the miter by this “blue lace.”

The mitre. In describing the garments of the high priest Josephus writes: “Upon his head he wears a cap, not brought to a conic form … and its make is such that it seems to be a crown, being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed together” (Antiquities iii. 7. 3). According to this, the “mitre” was a white turban.

38. Upon Aaron’s forehead. This inscription, which was “always” to be on the forehead of the high priest as he ministered, reminded him of his solemn responsibility as the representative of the people. As such, he was clothed, as it were, with the official “holiness” engraved upon the plate. He was a type and representative of Him who was made “sin for us, who knew no sin” (2 Cor. 5:21), and through whom alone real atonement can be made before the Father.

39. Embroider. The “coat” was a long, white linen gown or tunic worn over the “linen breeches” or drawers (see v. 42). Of this coat Josephus wrote: “This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms” (Antiquities iii. 7. 2).

The girdle. This was made of “fine twined linen” of variegated colors and was artistically embroidered (ch. 39:29).

Of needlework. Literally, “the work of an embroiderer.” Since the girdle was worn directly over the coat and under the robe of the ephod, it was not seen. Though hidden, it was costly and beautiful. Thus was taught the lesson that things devoted to God’s service, whether or not they are seen, should be of the best. Our motive in doing God’s work should be to honor God, not merely to do what will be pleasing in the sight of men (Gal. 1:10; 1 Thess. 2:4). True piety will make no difference between the seen and the unseen, between that which is hidden and that which is open to sight, but will strive, rather, after sincerity, honesty, and fitness in all that pertains to God (Eph. 6:5–7).

40. For Aaron’s sons. Verses 40–43 describe the apparel of the common priest. The “girdles,” or sashes, were probably of the same material and workmanship as those of the high priest. The “bonnets” were linen turbans.

For glory. It is significant that the simple attire of the common priest, a robe of white linen, was to be “for glory and for beauty,” as well as that of the high priest (see v. 2). White is used in the Scriptures as the symbol of purity (Rev. 4:4; 7:9, 14; 19:8).

42. Linen breeches. That is, linen drawers, which reached from the waist to a little above the knee.

43. Tabernacle of the congregation. See on ch. 27:21. The priestly garments were ever to be “upon Aaron, and upon his sons,” when they engaged in the sacred services of the sanctuary, lest they become guilty of profaning that which was sacred, and so be punished with death.

The Aaronic priesthood was both representative and mediatorial. The high priest in particular represented the people before God and interceded on their behalf (Zech. 3:3–5; Heb. 2:17; 5:1; 8:3). He was the vital link between a holy God and an unholy people. In both respects the Aaronic priesthood typified that of Christ. This was true of the office itself (Heb. 3:1), of His personal and official holiness (Heb. 4:15; 7:26), of His representation of the people (Heb. 6:19, 20), of His work of mediation and intercession (Heb. 9:11, 12, 24), and of His heavenly glory (Heb. 2:9).

Ellen G. White comments

1-36PP 350-351

1     PK 304; PP 359

2     GW 173; PP 350

6-12PP 351

15-21Ev 379; SR 183

15-27PP 351

29   COL 148; GW 34

29-34PP 351

30   SR 183

34   EW 36, 55, 251; LS 116

36   PK 584; PP 351; 5T 469

40-42PP 350