Exodus 28

After explaining how to build the Tent of Meeting, Moses gave instructions for those serving in it and the items used. Included are:

• the priests' duties (27:20–21; 29:38–46),

• the priests' clothing (chapter 28),

• the ceremonies to set the priests apart for service (29:1–37),

• the tabernacle furnishings (30:1–10, 17–21), and

• the supplies used for worship (30:11–16, 22–38).

The garments described in this chapter are primarily those for Aaron, the first high priest. The clothing for Aaron’s sons, who functioned as his assistants, is described in 28:40–43.

These holy garments for Aaron were to distinguish him as a priest set apart (Hebrew qadash, “consecrated”) for the Lord's service (28:2, 3). The beauty of these garments matched the beauty of the Tent of Meeting, which was God's portable earthly palace (or tabernacle).

One day, Jesus Christ, the true High Priest, would enter the Most Holy Place once for all. Then the difference between priests and people would disappear (Hebrews 10:11–22). Until then, human mediators represented how Christ would fulfill the types of wonderful things God accomplishes for his people.

the ephod: The ephod was a kind of apron consisting of front and back pieces joined by shoulder straps and secured with a decorative sash (28:7, 8, 27–28). Moses probably mentions it first because it was a unique garment of the high priest.

Gideon later made a gold ephod. This suggests that people believed the garment had special powers (Judges 8:27).

names on his two shoulders (see Isaiah 9:6): The badge of office on the shoulder indicated what the person was really carrying. Thus, the high priest represented the people before God, and with his royal garments he represented the glory of God before the people.

The breastpiece receives more attention than any other item. This suggests the breastpiece was very important.

The breastpiece symbolized the priest's representation of Israel (28:17–21, 29). It held the Urim and Thummim, objects through which God revealed his will (28:30).

The high priest had two main tasks. First, he brought the people to God. He represented them before the Lord.

Second, he brought God’s word to the people. He spoke to them on God’s behalf.

The chestpiece stood for both of these duties. It showed that the high priest served as a bridge between God and the people.

The high priest would go into the Holy Place (the outer room of the sanctuary) to trim the lamp, replace the bread on the table, and replenish the incense on the altar that stood outside the Most Holy Place.

the Urim and Thummim: These are Hebrew terms that might translate as lights [or curses] and perfections. These objects were likely two stones. The priest used them to receive a yes-or-no answer from God.

The Bible does not describe what these stones looked like. Other passages further explain their use (see Numbers 27:21; Deuteronomy 33:8; 1 Samuel 28:6; Ezra 2:63; and Nehemiah 7:65).

the robe of the ephod: The bells signaled that the priest was still moving and had not been struck dead by God's presence (see Leviticus 10:1–2). Jewish tradition says that the priest had a cord tied to his ankle. If he died in the Holy Place, others could drag his body out (Exodus 28:35).

Like all other parts of the high priest's clothing and actions, the little gold plate on the front of his turban reminded the people that God is holy. His holiness affected how they could enter his presence. God wanted to live with his people, but his holiness would harm them unless he took protective measures. God decides how we can enter his presence, not us.

The Bible's main question is how sinful people can live with a holy God so that God can share his holy character with them. Jesus Christ, the Holy One of God, provides the answer. He is the perfect mediator (Luke 4:34; Hebrews 9:11–15). He did not die only to save us from the consequences of our sins. He died so that God can live in us and create his holy character in us (Ephesians 2:10; 4:22; Philippians 1:27; 1 Peter 1:13–16).

The tunic was probably a shirt worn under the robe (see 29:5).

In many pagan religions, sexual acts were part of worship. People believed they could control fertility (the ability to have children, crops, and animals) through sexual activity.

In some places, priests even served their gods without clothing. These practices were attempts to influence the powers of nature.

In the worship of the Lord, no form of sexual manipulation was allowed. God’s blessings cannot be gained through magical actions or human control.

For this reason, even the accidental exposure of the genitals was carefully avoided. Worship of the Lord had to reflect his holiness and purity.