---
title: "Commentary Critical and Explanatory on the Whole Bible -  Exodus 28"
description: "CHAPTER 28   :-. APPOINTMENT TO THE
PRIESTHOOD. 1. take thou unto thee Aaron thy
brother, and his sons with him—Moses had hitherto discharged
the priestly"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/exodus/28"
---

CHAPTER 28

. APPOINTMENT TO THE
PRIESTHOOD.

**1. take thou unto thee Aaron thy
brother, and his sons with him**—Moses had hitherto discharged
the priestly functions ([Psalms 99:6](../../../kjv/psalms/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.

**2-5. holy garments**—No inherent
holiness belonged either to the material or the workmanship. But they
are called "holy" simply because they were not worn on
ordinary occasions, but assumed in the discharge of the sacred
functions ([Ezekiel 44:19](../../../kjv/ezekiel/44/19)).
**for glory and for beauty**—It
was a grand and sumptuous attire. In material, elaborate embroidery,
and color, it had an imposing splendor. The tabernacle being adapted
to the infantine aid of the church, it was right and necessary that
the priests' garments should be of such superb and dazzling
appearance, that the people might be inspired with a due respect for
the ministers as well as the rites of religion. But they had also a
further meaning; for being all made of linen, they were symbolical of
the truth, purity, and other qualities in Christ that rendered Him
such a high priest as became us.

**6-14. ephod**—It was a very
gorgeous robe made of byssus, curiously embroidered, and dyed with
variegated colors, and further enriched with golden tissue, the
threads of gold being either originally interwoven or afterwards
inserted by the embroiderer. It was short—reaching from the breast
to a little below the loins—and though destitute of sleeves,
retained its position by the support of straps thrown over each
shoulder. These straps or braces, connecting the one with the back,
the other with the front piece of which the tunic was composed, were
united on the shoulder by two onyx stones, serving as buttons, and on
which the names of the twelve tribes were engraved, and set in golden
encasements. The symbolical design of this was, that the high priest,
who bore the names along with him in all his ministrations before the
Lord, might be kept in remembrance of his duty to plead their cause,
and supplicate the accomplishment of the divine promises in their
favor. The ephod was fastened by a girdle of the same costly
materials, that is, dyed, embroidered, and wrought with threads of
gold. It was about a handbreadth wide and wound twice round the upper
part of the waist; it fastened in front, the ends hanging down at
great length ([Revelation 1:13](../../../kjv/revelation/1/13)).

**15-29. thou shalt make the
breastplate of judgment with cunning work**—a very splendid and
richly embroidered piece of brocade, a span square, and doubled, to
enable it the better to bear the weight of the precious stones in it.
There were twelve different stones, containing each the name of a
tribe, and arranged in four rows, three in each. The Israelites had
acquired a knowledge of the lapidary's art in Egypt, and the amount
of their skill in cutting, polishing, and setting precious stones,
may be judged of by the diamond forming one of the engraved ornaments
on this breastplate. A ring was attached to each corner, through
which the golden chains were passed to fasten this brilliant piece of
jewelry at the top and bottom tightly on the breast of the ephod.

**30. thou shalt put in the
breastplate of judgment the Urim and Thummim**—The words signify
"lights" and "perfections"; and nothing more is
meant than the precious stones of the breastplate already described
(compare [Exodus 39:8-21](../../../kjv/exodus/39/8-21);
[Leviticus 8:8](../../../kjv/leviticus/8/8)). They received the name
because the bearing of them qualified the high priest to consult the
divine oracle on all public or national emergencies, by going into
the holy place—standing close before the veil and putting his hand
upon the Urim and Thummim, he conveyed a petition from the people and
asked counsel of God, who, as the Sovereign of Israel, gave response
from the midst of His glory. Little, however, is known about them.
But it may be remarked that Egyptian judges wore on the breast of
their official robes a representation of Justice, and the high priest
in Israel long officiated also as a judge; so that some think the
Urim and Thummim had a reference to his judicial functions.

**31-33. the robe of the ephod all of
blue**—It was the middle garment, under the ephod and above the
coat. It had a hole through which the head was thrust, and was formed
carefully of one piece, such as was the robe of Christ (). The high priest's was of a sky-blue color. The binding at
the neck was strongly woven, and it terminated below in a fringe,
made of blue, purple, and scarlet tassels, in the form of a
pomegranate, interspersed with small bells of gold, which tinkled as
the wearer was in motion.

**34. a golden bell and a
pomegranate**—The bells were hung between the pomegranates, which
were said to have amounted to seventy-two, and the use of them seems
to have been to announce to the people when the high priest entered
the most holy place, that they might accompany him with their
prayers, and also to remind himself to be attired in his official
dress, to minister without which was death.

**36-38. plate**—literally, a
petal of a flower, which seems to have been the figure of this golden
plate, which was tied with a ribbon of blue on the front of the
mitre, so that every one facing him could read the inscription.

**37. mitre**—crown-like cap for
the head, not covering the entire head, but adhering closely to it,
composed of fine linen. The Scripture has not described its form, but
from JOSEPHUS we may
gather that it was conical in shape, as he distinguishes the mitres
of the common priests by saying that they were *not*
conical—that it was encircled with swathes of blue embroidered, and
that it was covered by one piece of fine linen to hide the seams.

**36-38. plate**—literally, a
petal of a flower, which seems to have been the figure of this golden
plate, which was tied with a ribbon of blue on the front of the
mitre, so that every one facing him could read the inscription.

**39. coat of fine linen**—a
garment fastened at the neck, and reaching far down the person, with
the sleeves terminating at the elbow.
**girdle of needlework**—a
piece of fine twined linen, richly embroidered, and variously dyed.
It is said to have been very long, and being many times wound round
the body, it was fastened in front and the ends hung down, which,
being an impediment to a priest in active duty, were usually thrown
across the shoulders. This was the outer garment of the common
priests.

**40. bonnets**—turbans.

**42. linen breeches**—drawers,
which encompassed the loins and reached half way down the thighs.
They are seen very frequently represented in Egyptian figures.

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