Exodus Sermons (written)

Exodus 29:15-25
The Consecration of Aaron and His Sons, Part II

The details for the consecration of Aaron and his sons are lengthy and they are complex. They were given by God in order to have a line of people who would be acceptable ministers to God on behalf of the people. But it is not the people who were actually acceptable to Him. Rather, it was the types and shadows of Christ that they only represented which made them so.

The priesthood was required by God for the service of the Law, but it was initiated by Moses on God’s behalf. Perfection will not come from imperfection, and Moses was an imperfect man who ministered before the Lord. In the ordination rites we will see today, Moses will have certain tasks to do, just as he has throughout this ritual.

These will include slaughtering animals, anointing Aaron and his sons, and handling their wave offering. The animals are in a different category than man; their blood was not capable of purifying the sin and defilement of man; and the stain of sin remained on the minister and those ministered to – meaning Moses, Aaron, and his sons.

The law and its ministers were simply a stepping stone in the process of redemptive history. They fulfilled their purpose, but they made no one perfect. The author of Hebrews explains this to us by using the enigmatic figure of Melchizedek from Genesis 14 and contrasting him to Aaron. What he says is our text verse for the day…

Text Verse: “Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?” Hebrews 7:11

David, writing in the psalms, highlighted the fact that someone would come along who would hold the position of an eternal priesthood, pictured by the mysterious Melchizedek. The book of Hebrews takes that prophecy, ascribes it to Christ Jesus, and then shows how it contrasts the imperfection of the Levitical priesthood.

By demonstrating that the Levitical priesthood was imperfect, that it was conducted by imperfect men, and that they could never make anyone else perfect, we are shown that something else was needed to restore us to the perfection which God requires in order for us to intimately fellowship with Him once again.

Eden was lost and it will be restored. We know this, but we also know that it can never come through a law mediated by imperfect priests. And so today, while we are looking at the continuing consecration of Aaron and his sons, let’s try to remember that everything we are looking at is temporary and typical.

It is temporary in what it deals with, meaning the Law of Moses; and it is typical in that it typifies, or pictures, Christ Jesus’ more perfect ministry. If we can keep our minds on that now, and every time we open the Bible, we will have a much clearer understanding, and a much deeper appreciation of, why all these details are included for us to look into. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The First Ram (verses 15-18)

¹⁵ “You shall also take one ram,

Verses 10-14 from last week detailed the slaughter of the bull of the consecration. Now the two rams which were selected, along with the bull in verse 1, are to be sacrificed. They were, as verse 1 noted, to be “without blemish.” In the Hebrew, there is an article before “ram’ in this verse. It says, “…and ram, the one.” It is one of the two which has been selected as a burnt offering to the Lord.

^{15 (con’t)} and Aaron and his sons shall put their hands on the head of the ram;

Of this verse, John Gill says that by putting their hands on the head of the ram, they were –

“…confessing their sins, acknowledging their guilt, and by this act transferring the same to the ram, which was to be a burnt offering, and was typical of the imputation of sin to Christ, as before observed.”

Despite being a great Bible commentator, the analysis is incorrect. According to verse 18, this animal will be offered as a sweet aroma to the Lord. If this were a sin offering, the last thing we would want to do is to offer it in this manner to the Lord. That would be comparable to saying, “I’m going out to steal a new furniture set for the house as a devotion to the Lord.”

Instead, the sins of Aaron and his sons were symbolically transferred to the bull of the previous verses. Now, this ram is given as “token of the dedication of themselves wholly to God, as living sacrifices” (Charles Ellicott).

This then follows logically after the sin offering in type and picture of Christ. Nobody can offer themselves as a holy and dedicated person to Christ until they first receive His forgiveness of sins. Unfortunately, this is how many churches work in the world today. People come in, they are told to live good lives, and they are told to do good stuff for the Lord.

However, if they have never had their sins dealt with first, then it doesn’t matter how much good they do. The offering of their lives is tainted with sin and it is unacceptable to God. If Mother Teresa didn’t receive Christ as Savior, then He never received her life of piety as an offering. It is that simple.

Only after the sin is dealt with can we offer ourselves properly to the One who has been offended by fallen man and his life of sin, even since the days of Adam. What we look at as a seemingly barbarous set of rituals from an outdated law, are only a type and shadow of exactly what necessitated the death of Jesus Christ.

To state that these animal sacrifices were somehow unnecessary or barbarous is an implicit statement that Christ’s even greater sacrifice was also unnecessary. Woe to us if we should ever presume to hold to such a view. The holiness of God is revealed in each animal sacrifice that is mentioned in these verses.

¹⁶ and you shall kill the ram,

The ram is to die in place of Aaron and his sons. Death is involved, but life is involved as well. Taking the death of the bull from last week, and then the death of the ram so far this week, a picture right from the New Testament is being made. Concerning the bull, Paul writes in Romans 6:7-11-

“For he who has died has been freed from sin. ⁸ Now if we died with Christ, we believe that we shall also live with Him, ⁹ knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. ¹⁰ For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. ¹¹ Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.”

Concerning the ram, Paul says also in Romans that we are to be “living sacrifices” to God. That sounds contradictory – a living sacrifice – but it is pictured here in the death of this ram for the on-going consecration of Aaron and his sons.

^{16 (con’t)} and you shall take its blood and sprinkle it all around on the altar.

Unlike the bull, nothing here is said concerning applying the blood to the horns of the altar. As I noted then, the horns, or qarnoth, of the altar are the place of mercy and safe refuge. They are also a symbol of strength.

For the blood to be placed on them signified granting of mercy and the allowance of safety from the wrath which had been transferred to the bull. As there are four horns pointing toward the four corners of the earth, it symbolizes the power of the act to fully save and cleanse the sinner.

This is unneeded here because the mercy has already been granted, and the sins have already been expiated. As far as the translation which says to “sprinkle” its blood all around the altar, this is not what is happening. It should say something like “scatter” or “splash.” It is a completely different word than that which will be used in verse 21. The NIV gives a far better rendering with –

“Slaughter it and take the blood and splash it against the sides of the altar.”

Jewish commentaries concerning this action say that “the blood was cast at two of the corners, and thus moistened all the four sides. This was regarded as casting it ‘on the altar all around'” (Pulpit Commentary).

The purpose of this blood being splashed on the altar “expresses one’s complete, voluntary surrender, and readiness to die while yet living” (Lange). This is what Christ did for us. When we are in Christ, then that same yielding on our part is reckoned as acceptable to God. However, even our very best services and offerings to God, are still not acceptable without the covering of Christ’s blood. Only as seen through what He has done can the things we do be considered in that same acceptable light.

¹⁷ Then you shall cut the ram in pieces,

The handling and dividing of the animal here is completely different than for that of the bull. There were a few expressly named parts of the bull which were to be burned on the altar, but its flesh, hide, and offal were to be burned outside the camp as a sin offering. However, this animal is divided up and washed.

The word for “you shall cut” is nathakh. It is introduced here and it is actually quite rare, being used just nine times in the Bible. It comes from a primitive root meaning “to dismember.” Thus it means “to cut in pieces” or “to divide by joints.” Such is the action that is accomplished here.

^{17 (con’t)} wash its entrails and its legs,

Another new word here is kera, or leg. It specifically signifies from the knee to the ankle. The washing of these was to signify purity. In picture, it is the purity of Christ which will be offered on the altar. As the legs are the part of the animal which are covered in the dirt of the earth, it is these that are washed.

In this, it would cleanse the externally defiled parts. This is seen in the washing of the feet throughout the Bible as symbolic of washing away worldly defilement. This is why Jesus said in John 13:10, “He who is bathed needs only to wash his feet.”

Abraham understood this and brought water to wash the Lord’s feet when He arrived at his tent in Genesis 19:2. For this reason, the legs along with the entrails were washed. The animal pictures the purity of Christ, offered up to God as a perfect offering.

^{17 (con’t)} and put them with its pieces and with its head.

They would be divided here so that the entire animal could be burnt together as a whole unit. If the legs were not removed, they would hang out from the fire and smolder, but not be burnt up together with the body.

But in picture, Christ was completely consumed in His ministry under the law, and in His death in fulfillment of it. Thus, this ram was to picture Him in this way.  Once it was cut up, its body was to be treated in a completely different way than that of the bull, as we see next…

¹⁸And you shall burn the whole ram on the altar.

The entire ram is to be burnt right there on the altar. The expiation of sin is not needed. Because of this, the animal is considered an acceptable substitute to be offered to the Lord on behalf of those it replaced. Such a burnt offering, without any associated defilement, represented perfect self-sacrifice. For this reason, it was entirely acceptable to God.

The word for “burn” here, qatar, is the same as that of verse 13 last week where the intimate parts of the bull alone were burnt on the altar. The contrast between that sin offering and this whole burnt offering couldn’t be made any clearer.

This word, qatar, signifies making something fragrant through fire. The entire animal was such an offering. In picture, the ram here signifies the wholly acceptable offering of Christ to God on behalf of man. In the bull, He is seen as the sin offering which was burned outside the camp.

But in the ram, He is seen as the whole and complete perfection of every good deed, offered to God on the brazen altar. It is He who is pleasing to God in the fulfillment of the law. In Him we are viewed as if having been presented to God in exactly the same way. It is a marvelous thing for us to consider. We are an acceptable offering to God because of the work of Another.

^{18 (con’t)} It is a burnt offering to the Lord;

The olah, or burnt offering, gives the idea of ascent, as if going up stairs. The smoke of the offering was to ascend to Yehovah who symbolically was to receive it on high. It is translated into Greek as holocaust, a word we are familiar with concerning the complete burning of many Jews during WWII.

^{18 (con’t)} it is a sweet aroma,

The word “sweet,” or nikhoakh, hasn’t been seen since Genesis 8:21 when Noah built an altar to the Lord and sacrificed to Him after the flood. The word comes from nuakh, which means restful and thus abstractly delight, as in a sweet odor. It is exactly what Paul was referring to when he thanked the Philippians for their gift sent to him as an offering –

“Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.” Philippians 4:18

^{18 (con’t)} an offering made by fire to the Lord.

The word “offering” here is a new one in the Bible, ishsheh. It is a word used in a liturgical sense which indicates especially an offering by fire. It comes from esh, meaning fire.

As a short explanation of the two animals thus far mentioned, the bull was given to make the man acceptable to God by having his sins expiated. The first ram has been given to show that in Christ, the man’s actions, as a self-sacrifice, are acceptable to God. The two follow in order to show that the first must precede the second.

Paul, being a Jew and well versed in the Old Testament types and pictures, wrote words which reflect exactly what was going on in this first ram offering. Two verses of special note are –

“Therefore be imitators of God as dear children. ² And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2

&

“I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. ² And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” Romans 12:1, 2

A sweet smelling aroma to the Lord
An offering made of our lives and our work
We shall be obedient to Him and to His word
No duty that is proper shall we set aside or shirk

As Christ our Lord gave Himself for us
We should also walk in love and so be a suitable offering
Let us endeavor to follow our Lord Jesus
And act in emulation of His eternal proffering

Offering ourselves and our bodies as a living sacrifice
People living out our lives holy and acceptable to God
Because for our sins, Christ Jesus paid the price
And now it is our duty to be circumspect in this life we trod

II. The Sprinkling of the Blood (verses 19-21)

¹⁹ “You shall also take the other ram,

The Hebrew says, “…the ram, the second.” In verse 22, it is called el millium, the “ram [of] consecration,” because in the acts associated with it, this portion of the consecration of Aaron and his sons will be complete. This ram is essentially a peace, or fellowship, offering, but because it is a part of the consecration, there is more to it than a normal peace offering.

^{19 (con’t)} and Aaron and his sons shall put their hands on the head of the ram.

The laying of the hands on the head of the bull was for the transfer of sin. The laying on of hands for the first ram was as an offering of the individual wholly to the service of God. The laying of hands on this animal was to signify the receiving of the authority to serve. Each offering is logically noted, in order, to show the process of acceptable service to God.

²⁰ Then you shall kill the ram,

The word for “kill” here, shakhat, is a general word which can mean kill, but the word “slaughter” would be much better. They don’t shoot the thing with an arrow, or beat it to death with a bat. Instead, they cut the animal so that it bleeds out into a basin. This is what should come to mind with each of the sacrifices that are seen in this chapter and in the many sacrifices ahead of us.

^{20 (con’t)} and take some of its blood and put it on the tip of the right ear of Aaron and on the tip of the right ear of his sons, on the thumb of their right hand and on the big toe of their right foot,

As odd as this may seem at first, a moment of explanation and everyone who doesn’t understand should have their “aha” moment. The application of the blood to the priests is the crowning moment of the entire process. It is symbolic of the complete dedication of the priest’s life to the service of the Lord.

The returning of the blood to these men signifies their acceptance as ministers and the granting of their authority as such. The blood symbolizes life. The shed blood thus symbolizes death. They symbolically die to self and henceforward are to live for God.

That each point of application is on the right side has meaning in and of itself. Biblically, the right side is the side of strength, honor, blessing, authority, judgment (as in salvation), wisdom, cleansing, and the like. Applying the blood to the right includes in some measure, each of these connotations.

First, blood is applied to the tenuk, or lobe of the ear. This signifies obedience in the sense of spiritual hearing. They were to heed the Divine voice which would speak to them either through the law or though God’s prophets. Their lives were to be consecrated to this hearing of the word, in the sense of applying it to their lives.

Following this, it was to be applied to the bohen, or thumb, of the right hand. This word comes from a root which means “thick.” Therefore, it is the thick part of the hand, and thus the thumb. The fingers symbolize human activity. Here, the thumb represents the whole hand.

Their hands, thus meaning their spiritual activities, were to be set apart to God, to holiness, and to only that which was sanctified. They were to be ministers ready to not only hear the Divine voice, but to respond to it through their daily activity.

Finally, the blood was to be applied to the bohen, or big toe, of their foot. It is the same word as thumb. As the big toe is the thick appendage, it received the application of blood as representative of the entire foot.

This symbolized that the priests were to walk only in paths of holiness, directing their steps towards God in the race that was set before them. This verse, with the three principle points of application, is explained by Paul in many different passages, but it is well summed up by him in Colossians 1 –

“For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; (ear) ¹⁰ that you may walk worthy of the Lord, fully pleasing Him, (toe) being fruitful in every good work (thumb) and increasing in the knowledge of God; ¹¹ strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; ¹² giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.” Colossians 1:9-12

In the application of the blood to these three extremities, there is the sense that their entire lives were enclosed in the service of God. From head to toe and from hand to foot, their lives were thus sanctified as acceptable ministers.

However, there is the truth that even with this application, they still couldn’t hear, understand, serve, or walk in a truly proper manner. Further, as this blood actually did nothing but symbolize something else, it only looked forward in type and shadow.

As Aaron only pictured the true High Priest, Christ, then they were only a shadow of the One who literally fulfilled these ancient images. The history of the Aaronic priesthood is one filled with fallible men who often made disastrous decisions.

Their being set apart for the service of God was only an anticipatory look towards Christ who would come as the more excellent priest with a more excellent ministry which is established on better promises.

^{20 (con’t)} and sprinkle the blood all around on the altar.

As the slaying of this ram signifies the receiving of authority to serve, the splashing of the blood around the altar signifies the acceptance of them for that purpose. There is a duality to the application of the blood – first to them, and then to the remainder of it being splashed on the altar.

²¹ And you shall take some of the blood that is on the altar, and some of the anointing oil, and sprinkle it on Aaron and on his garments, on his sons and on the garments of his sons with him;

There are two separate points on which most scholars agree and comment on. One is that this is speaking of the blood which was going to be splashed on the altar, not the blood that was splashed on the altar. Their reasoning is that there wouldn’t be enough blood to use for the sprinkling. The second thing they comment on is that this blood signified their justification before the Lord.

Both of these make no sense at all. If they were to use the blood that was going to be splashed, it would have said that. Instead, the wording is very distinct, min ha’dam asher al ha’mizbeakh – “from the blood that is on the altar.” Secondly, their justification came from the blood of the bull, not these rams.

Other than a bit of its blood being applied to the horns, that blood was poured out on the ground, not on the altar. This is ram’s blood that had already been splashed on the altar. The amount isn’t what is important. Rather the fact that it had been splashed on the altar is what is.

There is a specific process here: 1) Slaughter; 2) Splash on the altar; 3) Take blood from the altar to use in sprinkling. It is a confirmation that not only had the blood of the ordination ram been applied to both priest and altar, but that it was then accepted by God and returned to them along with the anointing oil.

In picture, it is their “Pentecost moment.” They had been received as acceptable and they were symbolically endowed with that acceptance. No great amount of blood was necessary. In fact, if it was a heavy amount, it would literally stain the garments.

The word for “sprinkle” here is nazah. This is its first use in Scripture. It indicates sprinkling for purification, cleansing, atonement, expiation, etc. In this case, it is for the hallowing, or sanctification, of Aaron, his sons, and their garments. Only a small amount would be needed to symbolically confirm their consecration and acceptance for duty.

^{21 (con’t)} and he and his garments shall be hallowed, and his sons and his sons’ garments with him.

As the verse itself notes, the blood of the ram which had been splashed on the altar and then mixed with the oil was then sprinkled on them and their garments as a sign of their hallowing. This is reflected by Paul’s words of Romans 15 –

“Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, ¹⁶ that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.” Romans 15:15, 16

It is the offering which is considered acceptable which is sanctified by the Holy Spirit. As a side note, one of the ancient Sanhedrin commentaries says that after Aaron’s clothes were sanctified by the blood from the altar, they were not to ever be burned, or torn, or thrown out.

The tradition says that even if the high priest were to die, the clothes should stay. This is certainly reflected in Christ’s seamless garment which was not torn, but instead lots were thrown for it. Even more, John records the following concerning the linen Christ was buried in –

“Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, ⁷ and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself.” John 20:6, 7

His body departed, but the garments which He was buried in remained. The handkerchief even showed careful signs of folding, something no grave robber would have done. Instead, He meticulously took the time to care for that which He performed His priestly functions in.

Let us endeavor to be filled with all that is good
With Christ’s wisdom and spiritual understanding
And let us act as Christ determines we should
Not as the world around us is constantly demanding

If we rely on Christ our walk will be worthy of the Lord
Fully pleasing Him in each and every way
We will be fruitful in every good work, according to His word
And will be people pleasing to God, each and every day

And as we increase in the knowledge of our God
Strengthened with all might, and according to His glorious power
We will be steadfast through every trial we trod
Let us so live, day unto day and hour unto hour

III. A Wave Offering Before the Lord (verses 22-25)

²² “Also you shall take the fat of the ram, the fat tail, the fat that covers the entrails, the fatty lobe attached to the liver, the two kidneys and the fat on them, the right thigh

The fat that was already mentioned in connection with the bull’s sacrifice is repeated here. These signify the health of life, the seat of emotions, and the seat of reasoning. These, along with the other fat of the ram and the right thigh, were to be separated from the animal. Fat in the Bible signifies abundance.

The shoq, or thigh, actually can mean the thigh, shoulder, hip, leg. It comes from a word meaning “abundant.” Thus it is the abundant area of meat on an appendage. As it is the right thigh, it signifies the honorable side. In all, that which is abundant and most honorable is what is being seen here.

^{22 (con’t)} (for it is a ram of consecration),

The term here is el millium, “the ram of filling up.” This is because, as Charles Ellicott notes –

“…when a person was dedicated or consecrated to God, his hands were filled with some particular offering proper for the occasion, which he presented to God. Hence the word consecration signifies the filling up or filling the hands, some part of the sacrifice being put into the hands of such persons, denoting thereby that they had now a right to offer sacrifices and oblations to God.” Charles Ellicott

As Aaron and his sons are to be filled up with this offering, and as this offering is one which signifies receiving authority to serve, we have a New Testament parallel from the hand of Paul –

“But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. ²¹ Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.” 2 Timothy 2:20, 21

The same idea of filling the hand which is seen in this passage was for many years a part of the rites of ordination in the Church of England. Ellicott shares this with us –

“It seems in reference to this ancient mode of consecration, that in the Church of England, when a person is ordained priest, a Bible is put into his hands with these words, ‘Take thou authority to preach the word of God.'” Charles Ellicott

How unfortunate it is that most of that once great heritage has now devolved into anything but preaching the word of God.

²³ one loaf of bread, one cake made with oil, and one wafer from the basket of the unleavened bread that is before the Lord;

The three breads mentioned in verse 2 are now brought back into the narrative for the ordination offering. However, there is a new aspect which was not revealed previously. In verse 2, for the first bread it simply said “unleavened bread.” Now, however, it is further described as kikkar lekhem or “circular-loaf bread.”

The circle in the Bible gives the idea of that which is divine and eternal. There is no beginning or end to it. These three breads and their spiritual meaning were all explained last week and all point to the work of Christ. These, along with the select parts of the ram, now have a specific purpose…

²⁴ and you shall put all these in the hands of Aaron and in the hands of his sons,

What is more accurate here would be, “…you shall put all these on the hands of Aaron and on the hands of his sons.” The reason why is because of the ritual which is going to be conducted. Aaron and his sons were to open their hands and Moses would then place them on their open hands. The reason for this follows…

^{24 (con’t)} and you shall wave them as a wave offering before the Lord.

The tenuphah, or “wave offering, is introduced here. The word comes from nuph, which means to wave, or to move to and fro. The Pulpit Commentary describes for us what transpired –

“The offerings were to be laid first, on the hands of Aaron, and then on those of his sons, which were to support them; while Moses, putting his hands under theirs, made a waving motion with them towards the four corners of the heavens, to indicate that the gifts were offered to the omnipresent God. This process was that “filling of the hand,” by which the actual installation in office took place. Moses, by the act, transferred the priestly functions, which he had hitherto exercised, to his brother and his brother’s descendants. He made them by his muscular energy perform their first priestly act.”

This description appears to be sound. By making a waving motion to the four corners of the earth, it would thus be “before” or “in the face of” the Lord. It was an offering to, and an acknowledgment of, His omnipresence.

Although these are only the instructions for the ritual, Moses must have either felt a twinge of loss or a twinge of relief at them. Either he would soon be resigning a responsibility that he would be grateful to continue with, or he would soon be letting go of a burden that he was grateful to see end. Either way, not long after conducting this ritual, and a few other priestly functions during their time of ordination, he would no longer serve in the capacity of prophet and priest.

²⁵ You shall receive them back from their hands and burn them on the altar as a burnt offering, as a sweet aroma before the Lord.

The items were waved by the strength of Moses and they were then taken back by Moses as if Aaron and his sons were still common people making an offering to God. They are being endowed with priestly authority, but they would not yet be considered fully installed. Until the completion of the rite, it is Moses who would continue acting as a priest before the Lord.

The wave offering being returned to the Lord as a burnt offering was to signify the complete submission of themselves to the Lord. In picture, each thing in their hands symbolizes Christ as has already been explained. The true and eternal priesthood, which these rites of the Aaronic priesthood only foreshadow, are embodied in Him.

The innards and fat of the animal, the right shoulder, the three types of bread – each of them show us a picture of the most intimate parts of Christ and His ministry which were offered up to God as a whole burnt offering and a sweet aroma to the Lord.

His work was found acceptable and through it, He has obtained a more perfect priesthood and ministry than could ever have been obtained by mere fallible, fallen men and by the blood of bulls and goats.

At the ordination of Aaron, God looked forward in time to the ministry of Christ and He smelled a sweet savor only because of what it pictured, not because of the animal burning there on the altar. In truth, the final words of today look forward to the life of our precious Lord Jesus…

*^25 (fin) It is an offering made by fire to the Lord.

The entire life and ministry of Christ was an offering made by fire to the Lord. His perfection far surpasses the earthly rituals which were conducted by Moses in the ordination of Aaron and his sons. The law, along with its priesthood, was destined to be superseded by something else because it could never make men perfect.

This is evident in the fact that Moses is acting as God’s priest in order to establish the Aaronic priesthood. But Moses will later be seen to fail in his actions before the Lord. In this act, Aaron will be included in Moses’ failure. Both men will be punished for their transgressions and both men will die, as all the priests of Israel died after them.

Only a perfect High Priest with a perfect ordination and a perfect execution of His duties is capable of perfectly pleasing God. Thank God for Jesus Christ who is wholly suited to the enormous task. When we look back on our lives of sin and rebellion, we can be assured that the penalty for our actions has been fully and perfectly taken care of by Him.

The often overwhelming details of the Old Testament come alive when they are seen through the flawless lens of Christ. Let us endeavor to live for Him in this life, but not fear when we fail. The author of Hebrews will close us out today with wonderful words of Christ’s ability to fully handle our many faults…

Closing Verse: “For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, ¹⁴ how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? ¹⁵ And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.” Hebrews 9:13-15

Next Week: In these verses the ordination will be complete, this we shall see… Exodus 29:26-37 (The Consecration of Aaron and His Sons, Part III) (81^st Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

The Consecration of Aaron and His Sons

You shall also take one ram, as I now say
And Aaron and his sons shall
Put their hands on the head of the ram; it shall be this way

And you shall kill the ram, so shall you do
And you shall take its blood
And sprinkle it all around on the altar; as I instruct you

Then you shall cut the ram in pieces, after it has been bled
Wash its entrails and its legs
And put them with its pieces and with its head

And you shall burn the whole ram on the altar
It is to the Lord a burnt offering
It is a sweet aroma
By fire to the Lord is made this proffering

You shall also take the other ram
And Aaron and his sons, as to you I say
Shall put their hands on the head of the ram
Thus it shall be this way

Then you shall kill the ram
And take some of its blood too
And put it on the tip of the right ear of Aaron
And on the tip of the right ear of his sons, so shall you do

On the thumb of their right hand
And on the big toe of their right foot
And sprinkle the blood all around on the altar, please understand

And you shall take some of the blood
That is on the altar, this you shall do
And some of the anointing oil
And sprinkle it on Aaron and on his garments too

On his sons and on the garments
Of his sons with him, as I to you tell
And he and his garments shall be hallowed
And his sons and his sons’ garments with him as well

Also you shall take the fat of the ram
The fat tail, the fat that covers the entrails too
The fatty lobe attached to the liver
The two kidneys and the fat on them, so you shall do

The right thigh (for it is a ram of consecration)
One loaf of bread, one cake made with oil, according to My word
And one wafer from the basket
Of the unleavened bread that is before the Lord

And you shall put all these in the hands
Of Aaron and in the hands of his sons, and so fulfill My word
And you shall wave them
As a wave offering before the Lord

You shall receive them back from their hands
And burn them on the altar as a burnt offering
As a sweet aroma before the Lord
It is by fire to the Lord, a proffering

Lord God Almighty, we thank you for what You have done
You have made us a kingdom of priests to You
And it is only because of the work of Your Son
It is only because of what He alone did do

And so we do thank You and we give You praise
Yes, Lord God Almighty, we shall do so… even unto eternal days

Hallelujah and Amen…

Exodus 28:15-30
The Breastplate of Judgment

There is a truth in the Bible that needs to be restated often, but which often goes unstated. God is Just. When sin is committed, and all sin, judgment must be rendered upon that sin. If the God we worship does not judge our sin, then He is not just, and we are worshipping the wrong God.

However, there is a truth which takes away the scary part for us. Judgment can be rendered in a substitute. If someone steps forward and pays my speeding fine (thank you very much!) then the demands of the law are met.

This same truth works in our relationship with God. He has allowed that Another can take our place in judgment. But, if that person has sin, then that judgment is not acceptable. This is why sacrificing babies doesn’t atone for sin.

Sin travels from father to child. A baby descended from Adam with a human father inherits his father’s sin. Slaying a baby for atonement doesn’t atone for sin, it simply commits another sin. But Jesus came, born of a woman, and yet His Father is God. Thus no sin was transferred to Him.

As He was born under the law, He still had to be obedient to the law. The record of His life shows that He was. And so in His death, He could be, and He in fact is, a suitable Substitute for the sons of Adam – you and I. He took the judgment we deserve.

Text Verse: And we know that all things work together for good to those who love God, to those who are the called according to His purpose. ²⁹ For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. ³⁰ Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified. Romans 8:28-30

Could it be that Paul’s words are seen pictured in today’s passage? The answer is yes. There is wonder and there is marvel in what we will look at today. Christ did the work, we receive the forgiveness. But even more, we are brought into son-ship with our heavenly Father. We are counted as precious gems, reflecting His glory. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Breastplate of Judgment (verses 15-21)

¹⁵ “You shall make the breastplate of judgment.

The khoshen, or breastplate, was introduced into the Bible in verse 25:7, but no explanation of it was given then. Now, this most important part of the high priest’s garments is described in minute, even exacting, details. Here a second word is used to describe it – khoshen mishpat; “Breastplate of judgment.”

Charles Ellicott notes that, “It was called ‘the ornament of judgment‘ on account of its containing the Urim and Thummim, whereby God’s ‘judgments’ were made known to His people.” However, we will see that more than just the stones within this breastplate point to judgment. Its very dimensions and other aspects of it point to this as well.

It will be used by the high priest when he is asked to seek the counsel of the Lord, when he is to render a particular judgment in a case, and when he sits as a judge when teaching the law. When controversies would arise, he could consult the breastplate. James Strong says that the word khoshen, translated here as “breastplate,” comes “From an unused root probably meaning to contain or sparkle; perhaps a pocket (as holding the Urim and Thummim), or rich (as containing gems).” It is used only of this item.

Though the word “breastplate” is not an exact translation, it describes the place where it is located and so it is an acceptable explanation for us. The Greek translation of the Old Testament calls it the logeion, meaning “oracle” because it is by this pouch that the Lord would give answer to inquires made of Him. A form of this word is used four times in the New Testament when speaking of the “oracles” of God, meaning Scripture. The word of God will transmit from the breastplate’s contents when needed.

^{15 (con’t)} Artistically woven according to the workmanship of the ephod you shall make it:

The same words, maaseh khoshev, or “skillfully worked,” that were used for both the artistic weaving of the cherubim on the veil of the tabernacle, and for the ephod are used here. Intricate care and fine detail is to be used in the weaving of this breastplate. It would have probably been woven with hand looms brought by the people when they departed Egypt.

^{15 (con’t)} of gold, blue, purple, and scarlet thread, and fine woven linen, you shall make it.

The colors used here are the same as for that of the ephod. They follow the same meaning as they did before – divinity/royalty for the gold, the law for the blue; royalty for the purple – which is a combination of blue and red; war, blood, and judgment for the red; and finally righteousness for the woven linen.

¹⁶ It shall be doubled into a square:

The shape of this breastplate will be square, the same as the brazen altar and the same for the incense altar, which has not yet been described. The brazen altar signified judgment. The incense altar will signify Christ’s intercessory work for us. Both of these roles are seen in the breastplate – judgment and intercession.

Being square, shows that these roles of judgment and intercession reach to the four corners of the earth without distinction or interruption. The scope of the significance of the breastplate is without limits.

Concerning this doubling over of the cloth, it’s surprising how many scholars fail to see the reason for it. They say it is simply to strengthen the material to hold the weight of the stones which will be embroidered onto it. This has nothing to do with it. The reason is specifically stated in Leviticus 8:8 –

“Then he put the breastplate on him, and he put the Urim and the Thummim in the breastplate.” Leviticus 8:8

The breastplate serves as a pouch for the enigmatic Urim and Thummim which are used by the high priest to discern God’s will.

^{16 (con’t)} a span shall be its length, and a span shall be its width.

The zereth, or span, is introduced into the Bible. It is a rare word which will be seen just seven times. It comes from zarah which means “to scatter.” Thus it is the distance between the tip of the little finger to the end of the outstretched thumb, as if the fingers are scattered.

If you take your hand in that fashion and place it on your arm at the tip of your  middle finger, and then do the same where your hand ended, you will see that it will end at your elbow. In other words, a span is one half a cubit.

¹⁷ And you shall put settings of stones in it, four rows of stones:

There will be four rows of stones, three to a row, or twelve individual stones. The word for “row,” which is tur, is introduced into the Bible here. It comes from an unused root meaning to arrange in a regular manner. Thus the idea of a row is the result.

These stones will be put into settings in a manner similar to those on the shoulders of the ephod. These settings were probably of filigree work. Each stone had its own beautifully made setting to hold it in its place.

The number four here is the preferred number for the arrangement. Four is the number of God’s creative works. Bullinger defines it as, “…the number of material completeness. Hence it is the world number, and especially the ‘city’ number.”

Whereas the four rows speak of creation, the three stones per row indicate, that “…which is solid, real, substantial, complete, and entire.” It speaks of Divine completeness, or perfection. The stones are not to be arbitrary, and none of them will be the same makeup. Each will be unique.

^{17 (con’t)} The first row shall be a sardius, a topaz, and an emerald; this shall be the first row;

The first row of stones in Hebrew are odem pitdah u-bareqeth. The identity of almost all of the twelve stones named here cannot be precisely determined. Many of them are introduced into the Bible here in this passage, and some of them are only used a minimal number of times in Scripture.

The color of the stones can often be determined by the root of the word used. For example, the first stone in Hebrew is odem. This is the same as the word adom which was first used in Exodus 25:5 concerning the “ram skins dyed red.”

It is a red stone, but exactly which is unknown. Some say “carnelian,” some “sadius,” some “red quartz,” some “ruby,” etc. We know that it is not a ruby for the same reason as with the next stone, the pitdah, which the NKJV translates as “topaz.” These are stones which can be eliminated based on their hardness.

In other words, it was not possible at this time in history to engrave on a topaz. Therefore, both the KJV, the NKJV, and any other which say “topaz” should get a demerit for their translation of the second stone. The same is true with “ruby” for the previous stone.

The final stone, the bareqeth, comes from the word baraq, which means “flashing” or “lightening.” This tells us pretty much nothing of value in determining what the stone is.

As you can see one must look at what is logical and possible concerning these individual stones. In the end, the colors can usually be known. At times, good guesses can be made, but because even the finest scholars of both antiquity and even in modern times cannot agree, it is unwise to be dogmatic on what they really are; only what they are not.

¹⁸ the second row shall be a turquoise, a sapphire, and a diamond;

v’hatur ha’sheni nophek sappir v’yahalom. The second word, sappir, is the same name as that which was used to describe the pavement under the feet of the Lord when Moses and the leaders of Israel had their meal on Mount Sinai after the ratification of the covenant.

There it probably meant “sapphire.” The same word is used again here, but it is not the same stone. It is probably one that is similar to it though. The third stone, yahalom, comes from the word halam, which means to hammer or to strike down. Thus it is a stone noted for its hardiness, but it is not a diamond.

It is recognized that neither the sapphire nor the diamond could be engraved at this time in history. The KJV and the NKJV get at least two demerits.

¹⁹ the third row, a jacinth, an agate, and an amethyst;

v’hatur ha’shelishi leshem shebo v’akhlamah. The second stone, here called an agate, comes from an unused root meaning “flame.” So it is a gem known for its sparkle. However, as flames divide into flashes, it could be a stone with lines running through it. All translations agree on “agate” though. The third stone, akhlamah, comes from the word kalam, which means to dream. Thus it is a dream stone. All translations say “amethyst.”

²⁰ and the fourth row, a beryl, an onyx, and a jasper.

v’hatur ha’revii tarshish v’shoham v’yashepheh. The first stone, tarshish, is the same as the name of a son of Javan noted in Genesis 10:4. It is also the name of a Benjamite and a Persian noble. And, it is the name of a port on the Mediterranean Sea; the place to which Jonah intended to flee in his exciting adventure.

The stone can only be best-guessed as to what it is. The second stone is the shoham. It was first seen in Genesis 2:12 and is the same stone used for the shoulder stones on the ephod. The third stone is yashepheh. It comes from an unused root meaning “to polish.” Some suppose it to be the Jasper because of the same general sounding name – yashepheh/jasper.

^{20 (con’t)} They shall be set in gold settings.

As I noted above, these were probably settings very similar to those on the ephod for the shoulder pieces. They would most likely be of gold filigree.

²¹ 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.

The same terms are used here as in verse 28:11. The pittuakh, or “engravings” is a noun which indicates what an engraver makes. It comes from the verb pathakh, which means “to appear,” and so you get the idea of the work of the engraver’s hands having “appeared” as engravings. The other word, khotham, indicates a signet. The work here is to be exceptionally fine and detailed. Each name of the sons of Israel is to be clearly and precisely engraved on one of these twelve stones according to their name and according to their tribe. Thus, the stone will stand as representative of the tribe on the breastplate before the Lord.

Beautiful stones, lustrous and bright
Each unique and worthy of a place of respect
Carefully sculpted and polished; fitted just right
In them no mar can the greatest lapidary detect

Each engraved like a signet, bearing a name
One of the sons of Israel
A spot upon the honored plate, each can claim
A sign of the redeemed each stone does tell

And like the stones, those redeemed by the Lord
Are precious in His sight, no flaw in them is shown
This is how the redeemed are noted in the word
Yes, this is what the Bible to us makes known

II. The Judgment of the Children of Israel (verses 22-30)

²² “You shall make chains for the breastplate at the end, like braided cords of pure gold.

The unscholarly scholars at Cambridge state, “The ‘chains like cords’ are those mentioned in v. 14, so that the verse is really superfluous.” Nothing is superfluous in Scripture. They receive a peanut-head award for their comment. These chains appear to be the same chains mentioned before, but now we are seeing what they are used for.

They are to be fastened to the shoulder settings on the ephod which are separately made from the breastplate. However, though the ephod and the breastplate are actually two implements, we see now that they are incomplete without one another.

²³ And you shall make two rings of gold for the breastplate, and put the two rings on the two ends of the breastplate.

The word “ring” here is the same word used to describe the rings used for inserting poles into the Ark and the Table of Showbread, tabbaath. This comes from the verb taba which means “to sink.” This then gives the idea of a signet ring which is sunk into clay or wax in order to make a seal. From this comes the idea of any ring.

These rings are to be placed on the two upper corners of the breastplate. The chains would then be passed through the rings and secured to the settings of the shoulder pieces. Unlike the chains, it should be noted that these rings are just like the rings for the ark and the table, the adjective tahor, or pure, is not used for them.

²⁴ Then you shall put the two braided chains of gold in the two rings which are on the ends of the breastplate;

This verse shows us that only two chains were made. These then correspond to the chains which were mentioned in verse 14. This is further understood from the details of the actual completion of the work in Exodus 39. Just two chains are made, having been mentioned two separate times for emphasis and to ensure the details are exactingly followed. One end of them is to be attached to the two rings which are then attached to the breastplate.

²⁵ 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.

What is being said is that the breastplate will be attached to the two settings on the shoulder piece so that it will hang down from them. In essence, they are being combined into a single unit. Everything is being tied together into one. Again, neither the settings nor the rings are described by the adjective “pure.” Only the chains are.

²⁶ “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.

Two more rings are to be made of gold. These are to be on the two lower corners of the ephod. However, they will be on the inner side which is the side turned towards the ephod. The word translated as “edge” is saphah. It means “lip.” The material for the breastplate had been folded in half. These rings are attached to the inside half, or lip. Hence they will be out of sight.

²⁷ 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.

The translation here says “on the two shoulder straps” because the same word, katheph, is used here as was used in verses 7 & 12. However, the word in this case means “side” and is speaking of the front half of the ephod, not the shoulder piece.

Several translations got this right. There will be two gold rings woven into the front half of the ephod on the inside of it, one on the left side of the breastplate, and one on the right. Here is how Webster’s translation says it –

“And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, towards the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod.” Webster

The reason for this is explained in the next verse…

²⁸ 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.

A blue pathil, or cord, will tie the rings of the breastplate to the rings of the front half of the ephod. As none of the four rings are visible, it implies that the blue cord is also not visible. And yet, the details are so specific and precise. A picture is obviously being made for us to think on and contemplate. This word pathil comes from the verb pathal, which means “to twist.” It is used in the context of wrestling or being astute. It is this cord which binds the ephod and the breastplate, keeping them united, as it were, as one.

²⁹ “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.

With the breastplate of judgment secure, and with the names of the sons of Israel right over his heart, the high priest would bear their names as a memorial before the Lord continually. Charles Ellicott describes the obvious significance for the earthly high priest –

“The high priest was to be wholly identified with the people; to be one with them in affection no less than in action; to bear their names on his shoulders, as supporting them and wrestling for them, while he also bore their names on his heart, as loving them and feeling for them. Thus he was continually to present before God a two-fold “memorial” of His people, and to make a sort of double appeal, on the one hand, to God’s power, and, on the other hand, to His mercy and loving-kindness.” Charles Ellicott

³⁰ And you shall put in the breastplate of judgment the Urim and the Thummim,

Introduced here are two of the most enigmatic instruments to be named for all of the associated religious rites and instructions. The word Urim is the plural of the word uwr, or “fire.” Thus it means “lights.” It is found just seven times in Scripture. The word Thummim is the plural of the word tom, or “integrity.” Thus it means “perfections” or “that which is blameless or innocent.” It is found just five times in Scripture. Together, they are literally translated “Lights and Perfections.”

Interestingly, this verse uses the exact same expression, v’natata el, or “And you shall put in…” that was used in Exodus 25:16 concerning putting the tablets of the Testimony into the Ark of the Covenant. And in both cases it is Moses, or “He who draws out,” who puts the items in. A direct tie is being made to these two separate accounts once again.

What the Urim and Thummim actually did, what they were, or how they were used is unknown. But we do know that they were used for inquiring of God. This is seen, for example, in Ezra 2 –

“These sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled. ⁶³ And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim.” Ezra 2:62, 63

Whatever they were and whatever they did, it appears Moses was already aware of them. No note of explanation is given concerning them, and so he already knew about them. In Deuteronomy 33:8, they are considered the greatest of glory to the tribe of Levi –

“And of Levi he said:
‘Let Your Thummim and Your Urim be with Your holy one,
Whom You tested at Massah,
And with whom You contended at the waters of Meribah,'”

^{30 (con’t)} and they shall be over Aaron’s heart when he goes in before the Lord.

Along with the names of the sons of Israel, the Urim and Thummim are considered important enough to be thought of as being over Aaron’s heart. What would be so important about them that this would be the case?

*^30 (fin) So Aaron shall bear the judgment of the children of Israel over his heart before the Lord continually.

On the breastplate in full display were the stones representing the children of Israel. On the stones were their names, thus designating the tribes. And within the breastplate itself were the Urim and Thummim. Contained within all of this is the thought of “rendered judgment.” This was to be continually before the face of the Lord.

Chains of gold running from breastplate to ephod
Rings of gold used to connect them together as one
A blue cord to keep the breastplate secure, we have been showed
But when worn, it remains unseen – why was this done?

Lights and Perfections hidden away
Kept in a pouch behind the fiery stones and over the heart
What mysteries do they tell, who can say?
And when they are used, what truths will they impart?

The mysteries of these things brings curiosity to us
We long to see the meaning hidden away from our eyes
Somehow we know they point to Jesus
And so their meaning to us please apprise

III. Pictures of Christ

The ephod, the memorial stones, and the breastplate are all united as one piece even though they have been described separately. The symbolism of the memorial stones from last week, then, was partially overlooked in order to complete this passage first.

There were two memorial stones made of the same type of stone. Two implies a difference and yet a confirmation of something. For example, there is the humanity of Jesus and the deity of Jesus. They contrast, and yet they confirm that He is the incarnate Word of God. There is the Old Testament and the New. They contrast; law and grace, but they confirm the entirety of the word of God.

As there were two memorial stones on two separate shoulders, they contrast and yet they confirm a whole. Six on each shoulder shows the number of man. Thus they picture the scope of humanity Jew and Gentile being born by Christ. He bore our sufferings and burdens before His Father, reconciling us to Him. Together they equal 12, or that of government.

The breastplate itself was to be fashioned of the same material as the ephod. The materials and colors carry the same meaning as each time they have been used. They picture Christ’s deity/royalty for the gold, His fulfillment of the law for the blue; His royalty for the purple – which is a combination of blue and red; and His judgment for the red. Finally, the fine woven linen is a picture of His righteousness.

The square shape of the breastplate matches the square brazen altar and thus signifies judgment. But it also matches the altar of incense and thus it signifies petition and intercession. Its size introduced a new word to us, zereth, or span. It comes from another word, zarah, which means “to scatter.” This word is consistently seen to indicate judgment, such as scattering the people in exile or winnowing grain – which is in itself a picture of judgment, such as in Isaiah 41:16 –

“You shall winnow them, the wind shall carry them away,
And the whirlwind shall scatter them;
You shall rejoice in the Lord,
And glory in the Holy One of Israel.” Isaiah 41:16

Thus, the size of the breastplate indicates judgment, just as its name states – the Breastplate of Judgment. The stones on the breastplate are 12 in number, but are listed as four rows of three each, and so they signify all of the created who have been redeemed. They signify the complete Divine plan for redemption. As they total 12, they signify the “perfection of government.”

Unlike the shoulder stones which were two – like but separate stones – signifying Jew and Gentile, these are 12 individual stones united into one whole on the Breastplate. They then are what Paul speaks of in Romans 10 –

“For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.” Romans 10:12

Though there is a difference, there is now no distinction; we are no longer divided. We are all one as the Lord intercedes for us before His Father. AW Pink explains this to us –

“On the jewels were inscribed the names of Israel’s twelve tribes. Therefore, what we have foreshadowed here is Christ, as our great High Priest, bearing on His heart, sustaining, and presenting before God, His blood-bought people. There is a slight distinction to be drawn from what we have here and that which is set forth in Exodus 28:9-12. There, too, we have the names of Israel’s tribes borne by their high priest before God. But there they are seen resting upon his “shoulders,” whereas here (v. 29) they rest upon his heart. In the one it is the strength or power of Christ engaged on behalf of His helpless people; in the other, it is His affections exercised for them.”

Christ bore the sins of all, Jew and Gentile – represented by the two like, but separate stones on His shoulders. Now we are united as one as He exercises His mediatorial role for all without distinction.

The engraving of the names upon the stones is specific. It is to be as a signet. These words imply eternal security. The name is engraved in the stone itself. It shouts out, “This is a son of Israel.” The believer’s standing before God never changes. The judgment has been wrought by Another and so we are inscribed once and forever within the stone of God’s governmental perfection.

Likewise, each stone is set in a gold filigree setting. We are, attached, if you will, by the Lord through an act of faith in His accomplished work. This is exactingly seen in the pure gold chains attached to the gold rings. The chains of verse 22 are described as “braided cords of pure gold.” The word for cords is aboth. It is something that binds something together. It is used in a negative way in Isaiah 5 –

“Woe to those who draw iniquity with cords of vanity,
And sin as if with a cart rope.” Isaiah 5:18

However, in verse 22, they are “of pure gold.” It is the same word, tahor, which was used to describe the gold of the Ark, of the Mercy Seat, the Menorah, and the other implements which picture Christ. In this case, we are literally chained to Him as our High Priest through His perfect and unstained work.

Let us now remember the significant point that the adjective “pure” is lacking from the golden rings and from the settings. Why would this be? The reason is that we are saved by an act of grace through faith. When we receive His work, which He bore on our behalf, we are accepted into His kingdom.

We move from the burden of His shoulders to the place above His heart. However, it is the pure gold of His work which saves us. Our faith may be weak and imperfect, but His work which saves is not. Thus the chains, representing what He did for us, have the adjective “pure.” The rings, representing our faith don’t.

And yet, our faith not being pure, is represented by a ring. There is no beginning or end to a ring. Thus, the exercising of our faith in the work of Christ, no matter how shallow, results in an endless security because of what He did. God asks for faith from His faithless creatures… and so just a little bit will do. The picture we are given is astonishingly exact in how it presents our salvation.

Concerning the stones, it has been seen that we simply don’t know what most of them were. This is for a reason; it doesn’t matter. The focus is not on us, but on the Lord. As adopted children of God, we are precious in His sight, just as the stones were precious in nature.

There is no internal illumination from the stones. Rather, only when the light of Christ shines on us do we shine out, or reflect, the radiant beauty that God has given us. In our previous state of darkness, this was unseen and wasted.

But in Christ, we go from being justified to being glorified. The light of Christ radiates off of us and illuminates who we truly are meant to be. When we stand in God’s presence some day, we will see what He already sees because of Christ. We may not feel radiant at times, but to God, we shine forth in a dazzling display of beauty. The stones then, regardless of their actual identity, are fully known to God. As Paul says to Timothy, and which perfectly resembles this thought –

“Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of Christ depart from iniquity.'” 2 Timothy 2:19

Another thought about these stones is that they certainly came from a variety of areas. Some may have come from a particular land, others from another, some from the ocean, some from the river. However, they were all incorporated into the one breastplate.

So it is with the redeemed of God. We are all different, we may come from the farthest corners of the earth, and we may look completely different from one another, but we all reflect the glory of the Lord in a marvelous and unique way. None is truly to be exalted above another. Paul sums this thought up in Romans 12 –

“For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. ⁴ For as we have many members in one body, but all the members do not have the same function, ⁵ so we, being many, are one body in Christ, and individually members of one another. ⁶ Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; ⁷ or ministry, let us use it in our ministering; he who teaches, in teaching; ⁸ he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”

We are all precious stones in the breastplate of the Lord. When God the Father looks at Christ, our High Priest, He sees us on the very heart of His Son; He sees the redeemed people whom He purchased with His own blood. God could no more reject us now than He could reject His own Son. This is the intimate position we now hold before the Father of heavenly lights.

It is pictured in the breastplate as individual stones of various types, colors, and attributes. However, someday, when we are glorified, those distinctions will be erased. This is the promise from Jesus in Revelation 2 –

“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.”’ Revelation 2:17

The very name of the breastplate, it being the “Breastplate of Judgment,” conveys a purposeful intent. It is as a voice calling out in the presence of God, “Judgment has been rendered here! These are mine, and they are secure because of what I did.” For this reason, it is called a “memorial before the Lord continually.”

The Lord could no more forget us than He could forget His own agonizing passion on the Hill of Calvary. We stand justified, not because we deserve it, but because He has earned it for us. Judgment is complete; we are secure. The placement of the breastplate above the heart calls to mind the memorable words of the Song of Solomon –

“Set me as a seal upon your heart,
As a seal upon your arm;
For love is as strong as death,
Jealousy as cruel as the grave;
Its flames are flames of fire,
A most vehement flame.
⁷ Many waters cannot quench love,
Nor can the floods drown it.
If a man would give for love
All the wealth of his house,
It would be utterly despised.” Song of Solomon 8:6, 7

The love of the Lord for the people He has redeemed is reflected in the placement of the breastplate. As far as the other four gold rings and the blue cord, those were kept unseen, hidden as it were from sight. And yet the details given are so exacting. The cord of blue signifies the law. We have seen this numerous times already. The rings again bear the same significance.

They are emblems of our faith. In all, there are six rings, six being the number of man. And yet, we are securely tied to our great High Priest by His accomplishment of the law for us. We trust His work in fulfillment of it and we are united to Him.

Our faith is tested and it often fails, but we are bound to Christ by His fulfillment and completion of the law. Peter’s words exactingly reflect this concerning the gold rings –

“In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, ⁷ that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, ⁸ whom having not seen you love.” 1 Peter 1:6-8

The blue cord and the rings aren’t seen because they reflect our faith in what is unseen. We believe that Christ fulfilled the law for us – on our behalf – and we are saved. In our attempt to fulfill the law, there is only death – open and visible to all. But in Christ’s fulfillment of it for us, the law is concealed, no longer to harm us. This is the same as the Tablets of the law being hidden in the Ark. Our wrestling with the law is ended and our misdeeds are hidden away. Instead, we are held fast to our High Priest by our faith in His works. This is seen in Paul’s words to the Corinthians –

“The sting of death is sin, and the strength of sin is the law. ⁵⁷ But thanks be to God, who gives us the victory through our Lord Jesus Christ.” 1 Corinthians 15:56, 57

But how can we be sure the symbolism is correct on this? The answer is in what the final two things mentioned in this passage signify, the Urim and Thummim. They are Lights and Perfections. But understanding what they point to requires looking at the etymology of the words as well as what Moses does with them.

There is a direct connection being made between the Ark and the Breastplate. Both are containers for the law. The tablets were placed by Moses in the Ark, and the Urim and Thummim were placed in the breastplate by him as well. These two items are what provide the word of the Lord to the people and they were used to render judgment for the people. Both of these functions are the same as the law.

Urim means Lights. It comes from uwr, fire, which corresponds to owr, light. Numerous times in the Bible, the law of the Lord, the word of the Lord, or the judgments of the Lord are said to be light. Three examples for us to see this are –

“For the commandment is a lamp,
And the law a light;
Reproofs of instruction are the way of life.” Proverbs 6:23

“Listen to Me, My people;
And give ear to Me, O My nation:
For law will proceed from Me,
And I will make My justice rest
As a light of the peoples.” Isaiah 51:4

“Your word is a lamp to my feet
And a light to my path.” Psalm 119:105

The Thummim comes from the word tom. This corresponds to the adjective tamim or “perfection,” and thus being blameless. This is seen in the following two verses –

“As for God, His way is perfect;
The word of the Lord is proven;
He is a shield to all who trust in Him.” Psalm 18:30

“The law of the Lord is perfect, converting the soul;
The testimony of the Lord is sure, making wise the simple.” Psalm 19:7

In these, and other examples, we can find that the law of the Lord is what is pictured in the Urim and Thummim. It thus has the same significance as the tablets within the Ark. Christ fulfilled the law and it was secreted away under the mercy seat. He thus embodies the law and His blood covers the sins of the law for His people.

In placing the Urim and Thummin behind the stones representing God’s redeemed people, and within the Breastplate of Judgment that is connected to the ephod by a blue thread attached to gold rings, it signifies that our faith in His work is what justifies us. If we need to consult God, we do it through Christ. Matthew Henry gives us a splendid analogy of this in regards to the Urim and Thummim –

Now, Christ is our Oracle. By him God, in these last days, makes known himself and his mind to us, Heb 1:1,2; Joh 1:18. He is the true Light, the faithful Witness, the Truth itself, and from him we receive the Spirit of Truth, who leads into all truth. Matthew Henry

The truly amazing thing about this is that such minute detail was given for things that were to remain completely unseen, and yet they perfectly describe what Christ has done for us. In Christ, we are safe, we are secure, and we are so forever.

We stand justified by faith, apart from deeds of the law because He has accomplished those deeds for us. It is all seen in these ancient symbols that until just an hour ago had no real meaning to you at all! Is that not right? But now you can see once again how minutely the plan of redemption is revealed in these ancient pictures. What a marvel!

If we must close, and close we must, let it be with a thought concerning the gold rings. Our faith is reckoned as good as gold to God, even if it is not pure gold. We weaken at times, we question God’s plan and His goodness, but when we get into that desperate pit, let us remember also the chains that secure us.

They are chains of the purest of gold. They are the deeds of Christ holding us fast to Himself. What He looks for is faith, we demonstrate it, and He accepts it. The eternal ring tells us that we are His. Let us remember that now and always.

Closing Verse: “Your word I have hidden in my heart,
That I might not sin against You.” Psalm 119:11

Next Week: What does the Bible say about our future? Even the Old Testament knows – The Rapture (Old Testament Types and Shadows)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

The Breastplate of Judgment

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, as I have now showed

It shall be doubled into a square, you see
A span shall be its length, and a span its width shall be

And you shall put settings of stones in it
Four rows of stones, as I will show
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; no detail shall be missed

And the stones shall have the names
Of the sons of Israel
Twelve according to their names
Like the engravings of a signet as well

Each one with its own name, certainly
According to the twelve tribes they shall be

You shall make chains at the end for the breastplate
Like braided cords of pure gold, as I now state

And you shall make two rings
For the breastplate, of gold
And put the two rings
On the two ends of the breastplate, just as you are told

Then you shall put the two braided chains
Of gold in the two rings
Which are on the ends of the breastplate
So shall you accomplish these things

And the other two ends of the two braided chains
You shall fasten to the two settings, as I relay
And put them on the shoulder straps
Of the ephod in the front, just as I say

You shall make two rings of gold
And put them on the two ends of the breastplate, as showed
On the edge of it, as you are told
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, please understand
Underneath the ephod toward its front
Right at the seam above the ephod’s intricately woven band

They shall bind the breastplate
By means of its rings to the ephod’s rings
Using a blue cord, so that it is above
The intricately woven band of the ephod, so do these things

And so that the breastplate does not come loose from the ephod
This is the reason for what you have been showed

So Aaron shall bear the names of the sons of Israel
On the breastplate of judgment over his heart, so shall it be
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, according to my word
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
For this reason, these things I do now tell

How marvelous are these details, O God!
Precious and sublime are the things hidden in Your word!
Help us for all our days as in this life we trod
To search them out, seeking Christ our Lord

And through Him we praise You for all that You have done
For in Him it is finished, and in Him the victory is won

Glory to You, O King of the ages
For the marvelous splendor found in Your words pages

Hallelujah and Amen…

Exodus 28:1-14
The Ephod

The first four of our verses today give orders for the ordination of the line of priests who will serve before God on behalf of Israel. They are somewhat like the first verses of Chapter 25 which detailed the request for an offering for the tabernacle and its furnishings. Immediately after those verses, the account jumped right into the details for the construction of the Ark.

Now we move from the tabernacle itself to the garments for those who will serve in the tabernacle. And again, there is a short introduction of sorts before the first garment is described. The Bible is being exceedingly methodical in how it presents each step of the process.

These words are included in the Law of Moses and these implements, the furniture, the house, the garments, etc. are especially important for the administration of that law. But even more, as we have seen a jillion times already, they are especially important because they ultimately picture Christ and His work.

There is beauty and harmony each step of the way because there is beauty and harmony in Christ. He is the epitome of all perfection and therefore we would do well to consider each word as a joyous taste of a heavenly meal which is served by Him.

Concerning the priesthood of Israel, it only anticipates the eternal priesthood of Jesus. That priesthood is most notably recorded in the book of Hebrews. The term “priest” is used numerous times there to describe Him as our High Priest. The first time it is used is to show that He is a High Priest not unlike us, and thus not unlike the high priest of Israel.

Text Verse: “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. ¹⁸ For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” Hebrews 2:17, 18

Where in Scripture could we go to find more comforting words! The high priest of Israel was just a guy with a specific job. He was fallible and he was prone to any given weakness that any other person was prone to. He could sympathize, therefore, with those he interceded for.

And so to be like us who are fallen and in need of empathy, Christ came and dwelt among us as a human being. He suffered and He was tempted. He can understand what we are going through because of this and He is able to aid us in our weakness. But because He never succumbed to the temptations He faced, we have a far greater High Priest than Israel of Old.

If we are His, He will never get short tempered with us; He will never be too weak to carry out His duties; and He will never let our names be dropped from the rolls of heaven. Once we are His, we are that way for ever. This, and many, other pictures of His work for us are seen in today’s verses. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Priesthood for Israel (verses 1-4)

“Now take Aaron your brother, and his sons with him, from among the children of Israel,

Here Moses is instructed to “take” Aaron and his sons. The word used means “to cause to draw near.” There is elegance and a formality concerning the coming ordination of the priestly line. They are being drawn out of the entire congregation of the children of Israel in order to serve before the Lord.

Up until this point, Moses was the sole person to act on behalf of the Lord in all such matters. However, with the enactment of the covenant, a line of priests would be necessary to mediate between the Lord and the people for the duration of the covenant. This honor is now to be bestowed upon the line of Aaron.

^{1 (con’t)} that he may minister to Me as priest,

The word for “minister as a priest” is a single word, kahan. It is a verb which is introduced into the Bible here which means “to serve as priest.” It comes from the word kohen which is a noun first used to describe Melchizedek in Genesis 14:18. Since then it has been used to describe other priests in both Egypt and in Midian.

It is where the somewhat common Jewish name Cohen comes from today. They descend from this priestly line of Aaron as evidenced by modern DNA analysis. This line is now being prepared for ordination, but before that occurs, which is described in the next chapter, the implements of their priesthood will first be detailed.

This is the same type of process as has already been seen in the description of the implements for the tabernacle before the description of the tabernacle itself. Everything is following an exacting and precise pattern.

As Aaron is being drawn near to Moses, who is the Lord’s prophet, it is showing that, “The prophetic order is therefore perpetually the medium through which, and the condition on which, the priestly order officiates” (Lange). Moses was also the mediator of the covenant. Because of this, it is he to whom the priests must draw near.

^{1 (con’t)} Aaron and Aaron’s sons:

Though there is a succession of priests from Aaron, it is still only one priestly line. In contradistinction to this, the prophetic office is not determined by a single line. The Lord chose His prophets not by line of succession, but by His spoken word through them.

This is why in the case of the priesthood, it is not just Aaron who is called, but also his sons who are to be his legal successors to him. Until he leaves the office, they will assist him in his duties. The actual ordination of the priests won’t occur until the tabernacle is completed. It will be detailed in Leviticus 8. It should be noted that Aaron is called for what is coming. He did not take the task upon himself, as is noted in Hebrews 5:4 –

“And no man takes this honor to himself, but he who is called by God, just as Aaron was.”

^{1 (con’t)} Nadab, Abihu,

The sons of Aaron have already been mentioned, but there will be a marked difference in their futures. These two will not serve long. During the time of their ordination, they will be destroyed by the Lord for not following the proper procedures laid out for the priesthood. That is seen in Leviticus 10 –

Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the Lord, which He had not commanded them. ² So fire went out from the Lord and devoured them, and they died before the Lord. ³ And Moses said to Aaron, “This is what the Lord spoke, saying:

‘By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.’”
So Aaron held his peace. Leviticus 10:1-3

^{1 (con’t)} Eleazar, and Ithamar.

Due to the death of the two elder sons of Aaron, the priestly line will continue only through these two sons. The high priestly line will follow directly through Eleazar, but at a later time it will pass to the line of Ithamar, to which it appears Eli the last judge of Israel belonged.

² And you shall make holy garments for Aaron your brother,

The garments are not holy in and of themselves, but they are deemed holy by the purpose for which they will be used, which is ministering in the holy places of the tabernacle, and for conducting the sacred rites of the priesthood.

These garments would not have been worn at just any time, but only during the times when they performed their official functions. This is seen, for example, in Ezekiel 44:19 where it is explicitly stated. It should be noted that like all other aspects of the worship of Israel, no such mandates are given to the church.

These things of the law were given as pictures of Christ to come. In Him all of the details are realized in their fullness. Now, in the church, we can worship at any time, in any place, and without the legal constraints of certain attire or performing certain functions. The New Testament gives very few guidelines concerning the way in which a church is to be conducted. Those that are given are generally prohibitions rather than mandates.

^2 (con’t) for glory and for beauty.

l’kavod u-letipharet – There is a real sense of honor and dignity in these words. Glory or kavod, comes from kavad, meaning “heaviness” or “weight.” But this is in the sense of something that is splendid. Thus we use the term “glory.” The second word, tipharah, is introduced into the Bible here. It means “beauty.” It comes from the verb pa’ar, to glorify.

The clothes were intended to exalt the position of the priest so that they would maintain the respect of the people. They would be offset and thus deemed holy rather than common. They were also given to make the entire system of their duties more beautiful.

The sacrificing of animals might seem like a task which would necessitate the wearing of some type of common or even purposely harsh garments. But it was a sacred duty and one which was to be held in high esteem by the people. In requiring such beautiful garments, the tasks would be elevated to their proper weight in the eyes of the people.

This type of sentiment is repeated several times in the Psalms and in this verse from 1 Chronicles 16 –

“Give to the Lord the glory due His name;
Bring an offering, and come before Him.
Oh, worship the Lord in the beauty of holiness!” 1 Chronicles 16:9

John Gill notes that these garments “were typical of the glory and beauty of Christ’s human nature, which was as a garment put on, and put off, and on again, and in which he officiated as a priest, and still does; and which is now very glorious, and in which he is fairer than any of the children of men; and of the garments of salvation, and robe of righteousness, in which all his people, his priests, appear exceeding glorious and beautiful, even in a perfection of beauty.”

³ So you shall speak to all who are gifted artisans,

kal khakme lev – all the wise of heart. In the Bible, it is the heart which is considered as the well-spring of wisdom and understanding. And biblical wisdom is that which governs and refines practical intelligence. A man can have high intelligence and yet not have practical intelligence. Despite all of his knowledge then, he is a man lacking wisdom.

Therefore, when one uses an artistic skill in an inventive or intricate way, they are considered as wise of heart and thus a “gifted artisan.” One can make a plain old square basket out of wicker work, or they can make an intricate and marvelously designed basket out of the same materials.

Fine, precise, and beautiful work is what is notable and enduring. One can admire someone’s work from thousands of years earlier if it was done with care and wisdom. Those things which are simply mechanical and without true refinement may have utilitarian value, but they lack any sense of that which is glorious.

This is why the heart is considered the seat of wisdom. Today, we look at the brain as the seat of intelligence and the heart as the seat of emotion, but if we are truly emotional about what we are doing, we will do it to the utmost of our ability. As this is the case, we are attempting to put into the use of our intelligence and skills that which conveys a sense of wisdom.

In the case of what is to be made for the priestly garments, they were to go beyond mere utility and enter into the realm of true beauty and glory.

^3 (con’t) whom I have filled with the spirit of wisdom,

This verse leaves open an immense question which is not directly answered anywhere else. Were the artisans filled with a spirit of wisdom for this particular task at this particular time, or were they simply people who had a gift because of their makeup as individual humans.

Exodus 31:1-5 seems to state that one man, Bezalel, was especially infused with the Spirit of God for his duties. And yet, there are others in the world that can do the same things he has done. Should I wish to speculate, which I do and so I will, we all have gifts which are unique. Our makeup, and indeed all things, originally stem from God.

In the case of the workmen, they were simply people who had special abilities because of who they were as individuals. Can we say that those who built the atom bomb did it apart from the purposes of God? Can we say that those who designed the precision parts for the transmission in a car didn’t serve a purpose in the march of time and human achievement that God foreknew would occur?

God has filled us all with wisdom according to His purposes. What we do with it will either glorify Him or not, but the intelligence and wisdom we have certainly came from Him. If He wants to supplement that directly through external inspiration such as in the case of Solomon, that is His prerogative, but we shouldn’t assume that this is always the case.

Therefore, it is incumbent on us to use the wisdom that God has given us in the most effective way we can. If we feel we lack in that department, then we can petition for His hand to increase it –

“If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.” James 1:5

^3 (con’t) that they may make Aaron’s garments, to consecrate him, that he may minister to Me as priest.

The making of the garments, beyond their regular use and purpose, is specifically said to be as a part of his consecration. In other words, the office of priest was not established for Aaron, nor is it defined by him. Rather, he is invested with the office according to the calling of God and in connection with the bestowal of these garments. This isn’t just speculation, but it is explicitly seen at the time of Aaron’s death –

“Take Aaron and Eleazar his son, and bring them up to Mount Hor; ²⁶ and strip Aaron of his garments and put them on Eleazar his son; for Aaron shall be gathered to his people and die there.” Numbers 20:25, 26

The calling was of the Lord, the consecration was of the Lord, and the time for Aaron’s duties to end – followed by the consecration of the next high priest – was according to the Lord. This is why I cited Hebrews 5:4 earlier. No man takes this priestly honor upon himself. Rather it is according to the call of God.

⁴ And these are the garments which they shall make:

Six items will be described here. A seventh is added in verse 36. These six garments are to adorn the high priest, picturing Christ the Man. The seventh is a golden plate which will read “HOLINESS TO THE LORD.” Thus, it brings in the idea of spiritual perfection; that which defines the very holiness of the Lord.

^4 (con’t) a breastplate, an ephod,

Both of these were introduced in chapter 25 in the initial instructions for the collection of materials for what would later be described. What is rather unusual is that almost no specifics were mentioned as to what the materials were for with but a few exceptions, two of them being the ephod and the breastplate. Here is that original mandate from chapter 25:1-9 –

“Then the Lord spoke to Moses, saying: ² “Speak to the children of Israel, that they bring Me an offering. From everyone who gives it willingly with his heart you shall take My offering. ³ And this is the offering which you shall take from them: gold, silver, and bronze; ⁴ blue, purple, and scarlet thread, fine linen, and goats’ hair; ⁵ ram skins dyed red, badger skins, and acacia wood; ⁶ oil for the light, and spices for the anointing oil and for the sweet incense; ⁷ onyx stones, and stones to be set in the ephod and in the breastplate. ⁸ And let them make Me a sanctuary, that I may dwell among them. ⁹ According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it.”

What is also unusual is that in chapter 25 it first mentions the ephod and then the breastplate. However, they are reversed here. But then they are reversed again when the directions for making them are given in this chapter.

^4 (con’t) a robe,

The robe, or meil, is introduced here. It is a long garment that went down to the feet which would be worn under the ephod.

^4 (con’t) a skillfully woven tunic,

u-kethonet tashbets, this would be a checkered or embroidered garment as indicated by the words tashbets, which is only used here in the whole Bible. Josephus says it is “a tunic circumscribing or closely encompassing the body, and having tight sleeves for the arms.”

^4 (con’t) a turban,

mitsnepheth – another new word in the Bible. It will be used a total of 12 times in Exodus, Leviticus, and once in Ezekiel. It is an official turban worn by a high priest or a king.

^4 (con’t) and a sash.

v’avnet. The avnet, or sash is found for the first of 9 times here. Again, it will only be seen in Exodus, Leviticus, and once in Isaiah 22. It is a belt or a sash that is worn at the waist.

^4 (con’t) So they shall make holy garments for Aaron your brother and his sons, that he may minister to Me as priest.

It is for this reason that all of this work is to be accomplished. They were to take part in the most solemn duties granted to man until the coming of Christ Himself. They were to minister to the Lord as a priestly line for the chosen people of God.

Beautiful garments, so rich and glorious
To adorn the high priest of Israel
But they only point to our Lord victorious
In every detail there is a story to tell

In them we see His beauty, His splendor and glory
In them we see His work accomplished on behalf of us
Yes, in every detail there is a marvelous story
About the coming Christ; our Lord Jesus

And they tell yet more; that of which He does even now
They tell of His work interceding to the Father for us
For to Him God did all high priestly duties endow
Yes, He stands before His Father, our great Lord Jesus

II. The Ephod and the Memorial Stones (verses 5-14)

⁵ “They shall take the gold, blue, purple, and scarlet thread, and the fine linen,

There is a definite article in front of each category here. “They shall take ‘the’ gold, ‘the’ blue, etc…” This is because v’hem yiqhu – “And they shall take.” It is for this reason that they are used. The artisans who have been requested are to be given their materials from out of the offering noted at the beginning of chapter 25. The same materials for the tabernacle are to be used for the garments.

⁶ and they shall make the ephod of gold, blue, purple, and scarlet thread, and fine woven linen,

The ephod is a sleeveless garment, basically a jerkin or a waistcoat. It is to be made of the same colors as the veil, but with the addition of gold thread added into it. The colors follow the same meaning as they did as before – divinity/royalty for the gold, the law for the blue; royalty for the purple – which is a combination of blue and red; war, blood, and judgment for the red; and finally righteousness for the woven linen.

Before going on, I already noted that it first said the ephod and then the breastplate in chapter 25. Then it said the breastplate and then the ephod in verse 4. Now, the ephod is being described first. The two are being linked together in a manner quite similar to the Ark and the Mercy Seat.

The ephod will bear the breastplate just as the Ark bore the Mercy Seat. Though the Ark was described first, it is the Mercy Seat which crowns the Ark. The Ark embodies the law, thus the Old Covenant, while the Mercy Seat signifies the satisfaction of the law and the granting of the New Covenant.

So it is with the ephod and the breastplate. On the ephod will be two stones with the names of the children of Israel engraved on them. Thus it signifies the high priest’s role to bear the sufferings and labors of his people. On the breastplate will be twelve stones which will be engraved with the names of the children of Israel. This then signifies that the high priest sympathizes with his people as an intercessor before God.

In both, the work of Christ is seen. First He bore our burdens, and then He became our intercessor. This is the reason for the order of each description. Marvelous wisdom is seen even in the order of how each thing is described to Moses.

^6 (con’t) artistically worked.

These are the same words, maaseh khoshev, or skillfully worked, that were used in Exodus 26:31 to describe the artistic weaving of the cherubim on the veil of the tabernacle. Intricate care and fine detail is to be used in the weaving of this ephod. This would have probably been woven with hand looms brought by the people when they departed Egypt.

⁷ It shall have two shoulder straps joined at its two edges, and so it shall be joined together.

What is believed to be the case here is that the ephod was two separate pieces of material – one which covered the back and one which covered the front. They were joined at the shoulders so that it would be pulled over the head and rest on the shoulders. From there the two halves would then be united by a band which will next be described.

If you think of the two halves of a coat of armor strapped together at the shoulders and then joined together after being put over the head, you can get the idea of what this was like.

⁸ 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.

The kheshev or “band” is introduced here. It will only be used eight times and only in connection with this ephod. It is the band or belt which will keep the two lower parts of the ephod held close to the body. This particular band is to be wrought with the same materials as the ephod itself.

It is believed to have been sewn onto the ephod at one point and then it could be wrapped around the body and secured by strings, or a button or some other way. Its use is seen at the time of the ordination of Aaron in Leviticus 8 –

“And he put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied the ephod on him.” Leviticus 8:7

The idea of this band or “girdle” pictures “readiness for service.” This is a theme seen throughout Scripture. In one such instance, the most moving of all accounts is given in John where Christ girded Himself, or made Himself ready to serve, with a towel –

“Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God, ⁴ rose from supper and laid aside His garments, took a towel and girded Himself. ⁵ After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded.” John 13:3-5

The gold woven into this belt of the ephod anticipates the divine intervention of Christ for us. This is seen in Revelation 1:13 –

“…and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.”

It needs to be noted that the band is made of the same materials as the ephod. It then symbolizes that the services Christ now renders to us reflect His human/divine nature. Though ascended to heaven, the book of Hebrews says that He is there in the presence of God making intercession for us.

⁹ “Then you shall take two onyx stones

It isn’t known what the avne shoham, or stones onyx, really are. The Greek translation of the OT says emeralds. However, the emerald was too hard to engrave at this time in history. Some say beryl, some onyx, some sardonyx, or some other stone. It would be good to not be dogmatic here.

^9 (con’t) and engrave on them the names of the sons of Israel:

Whatever the stones were, their use is not in question. They were to be used for engraving. On them would be the names of the sons of Israel. What is always difficult to precisely determine is when the term “children of Israel” and “sons of Israel” should be used. In Hebrew, it is the same word – bene yisrael.

However, the picture the people collectively make is that of a group who is bound by the law and thus under a tutor. Paul explains this in Galatians 3. As they are under the law, using the term “children of Israel” is best when describing them as a people.

However, in this case, the term “sons of Israel” seems better. It is the names of the twelve sons which are being engraved. Though they represent all of the people collectively, it is their individual names which are being engraved. Thus, translations that say “sons of Israel” more accurately reflect the intent of what is being said.

That may seem like nitpicking, but Paul is clear about the purpose of the law and those who live under the law. They are children being led by a tutor. They are not yet sons with full rights.

¹⁰ six of their names on one stone and six names on the other stone,

The names and their placement is actually a source of uncertainty. Are these the actual twelve sons of Israel which includes the name of Joseph and not the two adopted sons Ephraim and Manasseh? Or are they listed in his place and is Levi then dropped out? What seems most natural is that it is the literal 12 sons who issued from Israel. As Ephraim and Manasseh issue from Joseph, then they are contained within his seed and thus are reflected in his name.

^{10 (con’t)} in order of their birth.

This is translated from a single word – k’towldotam. The word means “according to the generations,” and so translators say “birth.” But scholars question whether it is according to the birth order or the order of priority given in Exodus 1 where the sons of Jacob’s wives are named first and then the sons of his concubines. Josephus states that they are according to their actual births regardless of mother. This seems to be the most probable alignment of their names.

¹¹ With the work of an engraver in stone,

The kharash, or “engraver” is introduced into the Bible here. The word can mean a fabricator of any material such as stone, wood, metal, etc. As stone is identified and the purpose is for engraving, then the term “engraver” is appropriate.

^{11 (con’t)} like the engravings of a signet, you shall engrave the two stones with the names of the sons of Israel.

Two more interesting words are included here. The pittuakh, or “engravings” is a noun which indicates what an engraver makes. It comes from the verb pathakh, which means “to appear,” and so you get the idea of the work of the engraver’s hands having “appeared” as engravings.

The other word, khotham, indicates a signet. It has only been seen in Genesis 38:18 when Tamar, the daughter of Judah asked for his “signet, cord, and staff.” The work here is to be exceptionally fine and detailed. The names of the sons of Israel are to be clearly and precisely engraved on these two stones.

^{11 (con’t)} You shall set them in settings of gold.

It’s a fun sounding clause – musabboth mishbetsowt zahav taaseh otam. The word musabbah indicates “a reversal.” In other words, the back side of the stone will be set in a mishbetsah, or a surrounding, probably of filigree work.

¹² And you shall put the two stones on the shoulders of the ephod as memorial stones for the sons of Israel.

The KJV says “of memorial unto the children of Israel.” This is not correct. The stones were considered a reminder to God, not a reminder to the children of Israel. So Aaron shall bear their names before the Lord on his two shoulders as a memorial. However, the term “children of Israel” here is probably better. Though the names of the sons of Israel are recorded, they are recorded on behalf of the people collectively.

Therefore, as they are under the tutor of the law, it would not be incorrect to say “children” here instead of “sons.” In the end, this can be considered niggling over minutiae, but sometimes it is needed to get the best sense of what we are being taught through the symbols and pictures of these ancient passages.

These stones, resting on the shoulders of the high priest, were considered a reminder to God. They were for a memorial that the high priest was before Him, bearing the burden of them on his shoulders just as Christ bore our burdens on His. It is a picture of His mediatorial work for us before God the Father.

As the shoulder is the place of strength, this then pictures our perfect security in Christ. It is not our perseverance which saves us, but His. He is the one who bore our burdens, and He is the one who will continue to bear them until we arrive in our heavenly home. We are secure because of Him. As the names of the twelve sons are recorded on these stones, and as they are placed on the shoulders, it then reflects the sentiment of Isaiah 9:6 –

“For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called
Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace.”

The number twelve signifies “perfection of government.” Thus this signifies Christ’s ministry as our perfect governmental leader.

¹³ You shall also make settings of gold,

There are two theories on what these settings are. The first is that they are settings for the stones themselves which were first named in verse 11. The second is that these are two different settings which are used specifically for the chains of the next verse to attach to. The purpose of which is to hold the breastplate to the ephod which will be described next.

The second option seems likely. They are a connecting part of the ephod, just as the crown molding was a connecting part of the Ark of the Covenant. The Mercy Seat sat in the molding, and in a similar fashion, the breastplate is attached by this socket and chain. In other words, in both instances, the two objects are not truly complete with out one another.

¹⁴ and you shall make two chains of pure gold like braided cords,

The sharsherah, or “chain” is now mentioned here for the first of seven times. It comes from a word which means “root.” Thus, theses chains entwine as a root would.

The chains are described by the adjective tahor, or pure. This word has not been seen since Chapter 25 when describing the things in the Holy Place. Thus, they are intended to picture the perfect purity of Christ’s divinity.

In this clause is a very rare word, found only here in Scripture, migbaloth. It is actually unknown what it means. Here it is translated as “braided cords.” Thus, the translators consider it as defining the word “chain.” However, it comes from the word gebul, or border, and so it could mean “of equal length.”

Either way, the intent is that these chains will be used to hold the breastplate onto the ephod. Either translation would work concerning what the chains are used for.

*^14 (fin) and fasten the braided chains to the settings.

The chains are to be fastened to the settings. It won’t be until verse 22 that the purpose is defined. As I said though, this is not unusual considering the fact that the ephod and the breastplate are actually two implements and yet they are incomplete without each other.

In picture, and which I will try to remember to repeat later when we describe the breastplate, Christ’s work of bearing our burdens is not complete without Christ’s work of interceding for us. Without the first, the second would not take effect, but without the second, the first would have been pointless.

It would make no sense for Christ to die for our sins if He were not to then intercede for us after we receive His finished work. And, it wouldn’t make sense for Christ to be our Mediator before God if we were not acceptable to God because of His completed work.

It is marvelous to see how these seemingly obscure pieces of furniture and clothing come to life when viewed through the finished work of Christ’s first advent and His ongoing work on our behalf. It is great stuff from an even greater God.

The amazing thing about these verses today is that everything about them points to Jesus and yet for 1500 years they really had no idea that this was the case. The high priest wore his garments, did his work, and probably never stopped to consider that each detail of what he wore would actually find its fulfillment in Christ.

Who would think! But now, with Christ having come, we can see that this is the case. As with each set of details, it calls out to us that God wants us to look for Him, to fix our eyes on Him, and to follow Him every moment of our lives. I would pray that this would be your one burning desire… pursue Christ! He is there in every detail. Call on Him and you too can be a part of what God has shown, in advance, that He would do for us. It is all about Him.

Closing Verse: “The Lord reigns, He is clothed with majesty;
The Lord is clothed,
He has girded Himself with strength.
Surely the world is established, so that it cannot be moved.
² Your throne is established from of old;
You are from everlasting.” Psalm 93:1, 2

Next Week: Study up these verses, this is your assignment… Exodus 28:15-30 (The Breastplate of Judgment) (77th Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

Garments of the Priesthood

Now take Aaron your brother, as I to you tell
And his sons with him, from the oldest to the least
From among the children of Israel
That he may minister to Me as priest

Aaron and Aaron’s sons, listed as they are
Nadab, Abihu, Eleazar, and Ithamar

And you shall make holy garments
This you shall do
For Aaron your brother
For glory and for beauty, as I instruct you

So you shall speak to all who are gifted artisans
Whom I have filled with the spirit of wisdom, you see
That they may make Aaron’s garments
To consecrate him, that he may as a priest minister to Me

And these are the garments
Which they shall make: according to these words to you
A breastplate, an ephod, a robe
A skillfully woven tunic, a turban, and a sash too

So they shall make holy garments
For Aaron your brother and his sons, as well
That he may minister to Me as priest
They shall follow the instructions that I now tell

They shall take the gold, blue, purple, and scarlet thread too
And the fine linen as they are instructed to do

And they shall make the ephod
Of gold, blue, purple, and scarlet thread
And fine woven linen, artistically worked
Following the details as I have said

It shall have two shoulder straps
Joined at its two edges, is how it is to be
And so it shall be joined together
It shall be made thus accordingly

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, you see

Then you shall take two onyx stones as I now do tell
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 as is known

With the work of an engraver in stone
Like the engravings of a signet as well
You shall engrave the two stones
With the names of the sons of Israel

You shall set them in settings of gold
Ensure they do according to how they have been told

And you shall put the two stones as well
On the shoulders of the ephod
As memorial stones for the sons of Israel

So Aaron shall bear their names, so shall he do
Before the Lord as a memorial on his shoulders two

You shall also make settings of gold
And you shall make two chains, so shall it be
Of pure gold like braided cords
And fasten the braided chains to the settings, you see

Such are the garments of the high priest of Israel
And how beautiful they must have been to see
But they have an even greater story of which to tell
As they only foreshadow the work of Christ for you and me

Every detail gives us precious insights to delight
Things that provide our souls with surety
That through His work, all things have been made right
And that our future is secure, a Divine guarantee

Thank You, O God for these marvelous hints of Jesus
Written so long ago, and yet as new as the day before our eyes
They are an anchor for the expectant souls of each of us
As we wait upon His return; He our splendid prize

And because of Him we shall for all eternity give You our praise
Yes, we shall hail You O God because of Jesus for eternal days

Hallelujah and Amen…