Posted on by Abe Austin

Scriptural Analysis- Exodus 28:41-43

41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office.

42 And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:

43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.

In addition the articles of clothing already mentioned, there is also a pair of linen breeches to be worn underneath it all. In an earlier chapter I mentioned how the Lord had previously mandated that there be no stairs ascending to an altar, so that the priest’s nakedness would not be exposed. This suggested that the priests previously wore no layers underneath their robes, which is now amended in these verses.

After being dressed, Aaron and his sons were to be anointed, consecrated, and sanctified. All three of these words describe a person being set apart for the work of the Lord, but let us consider their unique features, and how they apply to the work of a priest.

  1. Anointed. To be anointed was to receive a blessing via the application of oil. Anointing oil was representative of the spirit of God, thus a physical symbol of how the spirit of God would rest on the individual and enable him to do his holy work. Anointing is therefore a practice of empowering the priest to do his duties in an acceptable manner.
  2. Consecrated. To consecrate is to take something from the world and dedicate it to the Lord. Whereas a sacrifice consumes the offering to the Lord, consecration leaves it intact. For example, a singer does not have to destroy her beautiful voice in order to consecrate it in songs of praise. For the priests, they would be living offerings to the Lord, replacing the typical labors of life for doing His work.
  3. Sanctified. To sanctify something means to clean and purify it. The priests were mortals, and therefore imperfect, and those flaws would have to be expunged by the grace of God.

Thus, the priests were to be blessed with a portion of the Spirit to guide them, cleaned of their sins, and then set apart to solely do the work of the Lord. Dressed and hallowed, they would be ready for the last stage of their preparation, which we will hear about in the next chapter.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:39-40

39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.

40 And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.

We hear even less of the coat that was worn underneath the robe and ephod. It was made of fine linen, the same as the mitre, the ephod, the girdle, and perhaps the robe. All of this reiterated in verse 40, with the mitre now being called a bonnet. It is also repeated that this clothing is to be made “for glory and for beauty,” the significance of which we discussed earlier.

It is interesting to note that the fashioning of the tabernacle has involved three key talents: woodwork, metalwork, and needlework. Woodwork to build all the structure and shape of the tabernacle and its vessels. Metalwork to overlay bronze and gold upon those structures. Needlework to provide the walls, curtains, and clothing that adorned and completed the structures. Structure, finish, and detail. The Israelites would consecrate these very different and advanced skillsets to make the tabernacle a reality. They, like the wise men greeting the Christ child thousands of years later, would bring to the Lord three gifts.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:36-38

36 And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holiness to the Lord.

37 And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.

38 And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.

Now we hear a detail of the mitre, which was a hat or turban worn on the head. We do not hear much of the design of the mitre itself, only that it bore a golden plate with the words “Holiness to the Lord” engraved upon it.

Previously, we heard how the Israelite tribes’ names carved into stones on the priest’s shoulders and chest, now a remined of the Lord is carved upon the head. So, once again we see the role of the priest being representative and mediator for both God and the Israelites at the same time. He has both etched into him, the considerations of each are borne in the carrying out of his duties.

I think it is interesting to note the possibly symbolism of the names of the Israelite tribes being upon the shoulders and the heart, but God upon the head. Assuming that the ancient Israelites viewed the meaning these body parts somewhat similar to how we do today, then the tribes are connected to what you carry and care for, while God is what you are mindful of.

That symbolism might explain what is said in verse 38 that the plate is to cause Aaron to bear “the iniquity of the holy things.” He loves and carries the Israelites, but because his mind is on the holiness of the Lord, he cannot help but perceive the people’s imperfections and iniquity. He thinks on the Lord’s holiness and sees how far the people are from it and he is the one that is responsible to account for that gap.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:33-35

33 And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:

34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.

35 And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out, that he die not.

The only decoration mentioned for the robe is that it would have a hem of pomegranates and golden bells.

The pomegranates were to be of the same scarlet, purple, and blue that was used on the ephod, and also on the walls and gate of the tabernacle. This would suggest that the pomegranates were balls of linen thread as well. Historically, the pomegranate has been seen as a symbol of progeny and prosperity, given its multitude of juicy seeds. This is not the first time that the fruit of the branch was depicted in the tabernacle either. A few chapters back we heard how the candlestick would incorporate the image of almonds in its design.

As for the bells, this would create a constant jingling wherever the priest went. Many scholars have noted that this would allow the common Israelite to witness with their ears the rituals that they were not allowed to witness with their eyes. When the priest passed into the holy place the people could still follow the performance of his duties by the jingling of his bells.

There is also the question of why verse 35 states that the priest would die if he did not wear the bells. Some have said this simply means he would be struck down if he dared to approach the holy places without his proper adornment, and that the ringing of the bells was a representation of all the proper clothes being worn.

This may be, but my first instinct when reading this verse was that the ringing would announce the priest’s approach before passing through the curtain into the Lord’s presence. Of course, one cannot assume that the omniscient God would be startled by the unheralded arrival of the priest, so it couldn’t be that God was reacting out of shock. Perhaps, though, the ringing of the bells represents the voice of prayer, and the threat given here demonstrates that spiritual acclimation must precede physical presence. If the priest was not already in regular communion with God from without by the ringing of his prayers, then there was no way that he would be worthy to tolerate God’s presence when he approached in the flesh. So, too, we will only survive the encounter with God on judgment day if we have been acclimating to Him all of our earthly lives with our prayers from beyond the veil.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:31-32

31 And thou shalt make the robe of the ephod all of blue.

32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.

Underneath the ephod layer would be a blue robe. It sounds as though it would have a single hole in the middle for the head, with the front and back covered and the sides open, just like a poncho. This would explain why there was a girdle around the waist to hold it firmly to the body instead of leaving it to flap freely.

The hole would have a stitching around it, to make sure that none of the loose threads would run or tear. Josephus states that the entire thing was made of a single weave, with no seams, which explains why cutting a hole would be necessary. Thus, it would have been a piece of perfection…with a key flaw then cut into it, but that flaw would be bound to prevent it from growing any worse.

To me that sounds like an excellent description of the human condition. We are made in the image of God, after a pattern of perfection, but we all find a gaping hole within us at some point. That hole will tear and ruin us, unless we establish a relationship with God and have Him hold our frayed edges together. Of course, what we really want is to be healed so that there isn’t any hole left, and in some cases perhaps that really happens, but in my experience, it is more often that God holds the loose ends of our punctured heart, so that we can carry on even with its brokenness. He gives us peace even if the loved one doesn’t come back, or the dream doesn’t materialize, or the sickness really is terminal. The hole remains, but its ability to tear us is halted.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:30

30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.

Today we learn that the Urim and Thummim would be placed within the breastplate in the priest’s clothing. This, of course, raises the question, “what on earth is the Urim and Thummim?”

The reason these words sound strange is because they are simply the phonetic representations of the original Hebrew words. There was no attempt made to find a common English counterpart, perhaps because none exists. As far as what these Hebrew words mean in their own language, the closest terms would be “light” and “perfection.” I presume those words were not used in the English translation because they are intangible and conceptual, whereas it seems that the Urim and Thummim were physical objects, given their placement within the breastplate.

There are only a few references to the Urim and Thummim elsewhere in the scriptures, the last reference being in Nehemiah. It is possible that they were lost during the Babylonian captivity, as they are never heard of afterward.

The best clue we have as to the purpose of the Urim and Thummim comes from 1 Samuel 28:6: “And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.” It would seem that they were tools somehow used to receive the will of the Lord. This is an interesting idea. Divine artifacts that can impart portions of God’s spirit have certainly been invoked by Christian churches in the past, but I feel that today such things are generally considered idolatrous and likely a scam. Today we tend to view our interactions with God as being purely spiritual, with little or no physical medium to assist in the process.

Whatever they might have been, the Urim and Thummim were apparently held in the breastplate of the priest. Given that the breastplate was likely woven linen, some have suspected that it was woven with the front and a back, like a little bag, and the artifacts were held in there. It specifically says that the Urim and Thummim were in the breastplate of Aaron, which might mean there was only one set, and it was exclusively carried by the High Priest, or Aaron might just be being used as a representative for all priests, and all of them carried a pair.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:26-29

26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.

27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.

28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.

29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.

We heard yesterday how the breastplate was secured at each side to the shoulders. This would still allow it to swing from side-to-side, though, so today we hear that there were two more points of attachment on the forepart of the ephod, just above the waist. Thus, the gems and the names inscribed upon them would be held firmly in place.

Also, verse 29 explicitly confirms the symbolism that I mentioned in yesterday’s post: as the priest performs his duties in the tabernacle the names of the breastplate are to bear “upon his heart…for a memorial before the Lord continually.” Specifically, we are told, it is the “judgment of the children of Israel” that is to weigh upon his heart.

Much of the symbolism we have heard about the tabernacle would keep the priest in constant remembrance of God, but this breastplate would also keep him in constant remembrance of the children of Israel. Thus, the priest was a mediator between the two, bringing God and the Israelite into one within his own person, trying to close the gap between them via sacrificial offerings, a type for Christ who would come many years later.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:22-25

22 And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.

23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.

24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.

25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it.

The breastplate would hang from two golden chains, one on each side. The other ends of the chains would be secured to the two shoulder pieces that the onyx stones were held in. Yesterday I spoke of the broad sense of duty that the priest had for each of the twelve tribes (represented by the onyx stones on the shoulders), in addition to the specific love that would be required for each one (represented by the individual stones on the breastplate).

In today’s verses, those two concepts are literally linked together. The love and the duty are fastened together. The duty is borne because of the love, and the love is borne out in the performance of the duty.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:17-21

17 And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.

18 And the second row shall be an emerald, a sapphire, and a diamond.

19 And the third row a ligure, an agate, and an amethyst.

20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.

21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.

The face of the breastplate would be covered with twelve precious stones. They would be four rows of three stones, and each would be inscribed with the name of one of the twelve tribes of Israel. We were already told that each priest would bear the twelve names upon his shoulders, six on each side engraved in a single onyx stone, and now all of them again on the chest, but here each carved into its own unique jewel.

There may be some symbolism in this. Having a cluster of names on each shoulder could mean having a broad sense of the burden for the work that the priest must perform for each tribe. The work for the Danite would be indistinguishable from the work for a Benjaminite. Each would be part of the same mass of labor, and so, too, their names could be massed together, six on each shoulder. But the tribes were not to be lumped together in such a way upon the heart. Twelve unique stones on the chest suggests having a unique and individual love for each tribe, the priest being able to appreciate their separate roles within the whole.

As for the types of stone that are described, some of them are assumed my modern scholars to be incorrectly interpreted. For example, there is no evidence that these ancient people would have known of the diamond, nor that they would have had the technology to etch a name into it. It therefore seems highly likely that a different stone was meant.

I have to assume that each stone was not chosen at random. If a sardius was selected for Reuben, I assume there was something in the nature of the sardius that was seen as particularly fitting for the nature, role, and destiny of Reuben within ancient Israel. There are several commentaries that suggest what those connections might have been, but I do not have the background to know which ones are most credible, so for now I will content myself with the opinion that the connections do exist.

Posted on by Abe Austin

Scriptural Analysis- Exodus 28:13-16

13 And thou shalt make ouches of gold;

14 And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.

15 And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.

16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.

Ouches is another word for settings: recessed receptacles to hold the onyx stones mentioned in the previous verses. These would be attached to the shoulder, and golden chains would run from them to the breastplate that sat upon the chest.

I have seen some images where the breastplate is rigid and made of some metal, usually gold. I have also seen images where the breastplate appears to be made of woven cloth. I assume the metal presentation comes from the name of the article: breastplate, which we most often identify as a metal piece of armor. Verse 15, however, suggests that the cloth interpretation is correct. It sounds as though it was made of the same dyed linen that the ephod was, and probably blended in with it.

We are told that the breastplate was a square, one span on each side. A span was half of a cubit, which was about a foot-and-a-half. A span would therefore be about nine inches, which is well-fitted to the chest of an adult. Of course, the truly notable element of the breastplate was not the body of it, but the stones that were embedded on its face. We will examine those tomorrow.