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Exodus 28:1
Verse
Context
Sermons
Art Katz
Leonard Ravenhill
Carter Conlon
Chuck Smith
Jim Flanigan
J. Henry Brown
Paris ReidheadSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Aaron - and his sons - The priesthood was to be restrained to this family because the public worship was to be confined to one place; and previously to this the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed that, if Moses had not acted by the Divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites, and established the priesthood, the only dignity in the nation, in the family of his brother Aaron. "The priests, however, had no power of a secular nature, nor does it appear from history that they ever arrived at any till the time of the Asmoneans or Maccabees." See Clarke's note on Exo 19:22.
John Gill Bible Commentary
And take thou unto thee Aaron thy brother, and his sons with him,.... Moses is bid to fetch or send for Aaron and his sons to him: or "cause" them to "draw near" (n) to him, and stand before him, that he might in the name of the Lord, and by his authority, distinguish and separate them from among the children of Israel: and before them all invest them with the office of priesthood, as it follows: that they may minister unto me in the priest's office, before this time every master of a family was a priest, and might and did offer sacrifice, and all the Israelites were a kingdom of priests; and Moses, as Aben Ezra calls him, was "a priest of priests"; but now it being enough for him to be the political ruler of the people, and the prophet of the Lord, the priestly office is bestowed on Aaron and his sons; nor might any afterwards officiate in it but such as were of his family; and a great honour this was that was conferred on him, and to which he was called of God, as in Heb 5:4 and it is greatly in the favour of Moses, and which shows him to be an upright and undesigning man, that sought not to aggrandize himself and his family; that though he had so much honour and power himself, he sought not to entail any upon his posterity. It is hinted in the latter part of the preceding chapter, that Aaron and his sons should minister in the sanctuary, and look after the candlestick, and its lamps; and here the design of God concerning them is more fully opened, which was, that they should be his peculiar ministers and servants in his house, to do all the business appertaining to it: even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons: who were all the sons that Aaron had that we read of; though Aben Ezra thinks it probable that he might have other sons, and therefore the names of those are particularly mentioned, who were to be taken into the priest's office with him; the two first of these died very quickly after this, in a very awful manner, as the sacred story relates; and from the other two sprung all the priests that were in all successive generations. (n) "appropinquare fac", Pagninus, Montanus, Vatablus.
Matthew Henry Bible Commentary
We have here, I. The priests nominated: Aaron and his sons, Exo 28:1. Hitherto every master of a family was priest to his own family, and offered, as he saw cause, upon altars of earth; but now that the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord (Psa 99:6), had enough to do as their prophet to consult the oracle for them, and as their prince to judge among them; nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family, but was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. Aaron, who had humbly served as a prophet to his younger brother Moses, and did not decline the office (Exo 7:1), is now advanced to be a priest, a high priest to God; for he will exalt those that abase themselves. Nor could any man have taken this honour to himself, but he that was called of God to it, Heb 5:4. God had said of Israel in general that they should be to him a kingdom of priests, Exo 19:6. But because it was requisite that those who ministered at the altar should give themselves wholly to the service, and because that which is every body's work will soon come to be nobody's work, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron's loins descended all the priests of the Jewish church, of whom we read so often, both in the Old Testament and in the New. A blessed thing it is when real holiness goes, as the ceremonial holiness did, by succession in a family. II. The priests' garments appointed, for glory and beauty, Exo 28:2. Some of the richest materials were to be provided (Exo 28:5), and the best artists employed in the making of them, whose skill God, by a special gift for this purpose, would improve to a very high degree, Exo 28:3. Note, Eminence, even in common arts, is a gift of God, it comes from him, and, as there is occasion, it ought to be used for him. He that teaches the husbandman discretion teaches the tradesman also; both therefore ought to honour God with their gain. Human learning ought particularly to be consecrated to the service of the priesthood, and employed for the adorning of those that minister about holy things. The garments appointed were, 1. Four, which both the high priest and the inferior priests wore, namely, the linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet or turban; that which the high priest wore is called a mitre. 2. Four more, which were peculiar to the high priest, namely, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe with the bells and pomegranates at the bottom of it, and the golden plate on his forehead. These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (2.) That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. (3.) That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God. Our adorning, now under the gospel, both that of ministers and Christians, is not to be of gold, and pearl, and costly array, but the garments of salvation, and the robe of righteousness, Isa 61:10; Psa 132:9, Psa 132:16. As the filthy garments wherewith Joshua the high priest was clothed signified the iniquity which cleaved to his priesthood, from which care was taken that it should be purged (Zac 3:3, Zac 3:4.), so those holy garments signified the perfect purity that there is in the priesthood of Christ; he is holy, harmless, and undefiled.
Tyndale Open Study Notes
28:1-43 These glorious and beautiful (28:2) garments for Aaron were to distinguish him as a priest set apart (Hebrew qadash, “consecrated”) for [the Lord’s] service (28:3). The magnificence of these garments is in keeping with the grandeur of the Tabernacle, which functioned as a portable earthly palace for God. There would come a day when Jesus Christ, the true High Priest, would enter the Most Holy Place once for all, and the distinction between priests and people would fade away (Heb 10:11-22). Until that time, human mediators were needed to symbolize the wonderful thing that God was planning to do in the hearts, lives, and behaviors of those with whom he shared his presence. 28:1-2 The garments described in this chapter are primarily those for Aaron, the first high priest. The clothing for Aaron’s sons, who functioned as his assistants, is described in 28:40-43.
Exodus 28:1
Garments for the Priests
1“Next, have your brother Aaron brought to you from among the Israelites, along with his sons Nadab, Abihu, Eleazar, and Ithamar, to serve Me as priests.2Make holy garments for your brother Aaron, to give him glory and splendor.
- Scripture
- Sermons
- Commentary
(K-Char-03) Strange Fire
By Art Katz8.1K48:12Strange FireEXO 28:1EXO 30:9NUM 3:4MAT 6:33In this sermon transcript, T. Austin Sparks discusses the concept of false life and false fire. He emphasizes the difference between spiritual eternal life and soul life, stating that false fire is a masterstroke of Satan. Sparks references the story of Aaron's sons offering false fire on God's altar and the consequences they faced. He also mentions Moses' loss of self-control and the judgment he received for not sanctifying God's name. Sparks warns against worship that is not in accordance with God's instructions, as it diminishes the sense of God as holy and authentic.
The Cost of Worship
By Leonard Ravenhill3.2K1:11:04WorshipEXO 28:1NUM 8:24MAT 2:1LUK 2:45LUK 15:1LUK 23:33JHN 4:23In this sermon, the preacher emphasizes the humility and simplicity of Jesus Christ. He compares Jesus to the apostle Paul, who often said "finally" but continued to write more chapters. The preacher highlights that Jesus did not seek attention or showmanship, but still had a profound impact wherever he went. He mentions how Jesus' birth caused trouble and separation, and how his life and death continued to divide people. The preacher also emphasizes the importance of personal connection with Jesus, rather than just being busy with religious activities. He warns against prioritizing service and showmanship over genuine love and devotion to Jesus.
Money, Mules and Travel
By Carter Conlon2.0K57:34Voice Of GodGEN 42:1GEN 42:7GEN 42:12EXO 28:1PSA 60:1MAT 6:33In this sermon, the preacher emphasizes the importance of reaching out to the lost and sharing the message of salvation. He highlights that the purpose of the church is to bring people to the knowledge of Jesus Christ and the redemption He offers. The preacher acknowledges that this work comes with challenges and pressures, but emphasizes the need to persevere and not ignore the cries of those in need. He shares a heartbreaking story of a young man who livestreamed his suicide, highlighting the indifference and lack of action from those who watched. The preacher urges listeners to not waste their lives and to be attentive to the needs of others, emphasizing the importance of hearing God's voice and fulfilling His purpose.
The Call of Samuel
By Chuck Smith1.2K25:04SamuelEXO 28:11SA 2:271SA 3:1PRO 3:5MAT 6:33HEB 11:6JAS 4:8In this sermon, Pastor Chuck Smith discusses the spiritual decline of the nation of Israel and God's search for a leader to bring about a spiritual renewal. He highlights the story of Hannah, a barren woman whom God used to bring forth a great prophet, Samuel. Pastor Chuck emphasizes the universal thirst in every person's soul for a meaningful relationship with God, which can only be fulfilled through a personal connection with Him. He warns against the counterfeit voices of the New Age movement that seek to fill this spiritual void, emphasizing the importance of seeking God alone.
Christ in 02 in Genesis and Exodus
By Jim Flanigan88458:58GEN 15:1EXO 28:1MAT 6:33LUK 24:27In this sermon, the preacher discusses the importance of finding the Savior in both the Old and New Testaments of the Bible. He mentions that the story of Abraham is followed for about fifteen chapters in the Book of Genesis. He highlights that all the men in the Bible are presented in pairs, emphasizing their significance. The preacher also reads from the Book of Exodus, specifically chapter 28, where the Lord speaks to Moses about Aaron and his sons serving in the priest's office. Overall, the sermon emphasizes the importance of studying the Bible to find the Savior and highlights the early types of the Lord Jesus found in the Old Testament.
The Tabernacle 01 the Sin Offering
By J. Henry Brown7561:02:16EXO 24:12EXO 25:6EXO 25:8EXO 28:1In this sermon, the preacher shares a story about an old Negro preacher who had a unique way of making his sermons memorable. The preacher divided his sermons into three headings: telling the audience what he was going to tell them, telling them, and then telling them what he had just told them. This repetition helped the congregation remember the message. The preacher then tells another story about a man named Mr. Evans who was owed money by some people. Mr. Evans made a deal with them to provide them with food until they could pay him back. The sermon emphasizes the importance of putting things in their proper place and being careful in our actions.
Ministry of Intercession
By Paris Reidhead18629:47IntercessionEXO 28:1MAT 6:33HEB 4:141PE 2:9REV 1:6REV 5:9In this sermon, the speaker discusses the power of prayer and the importance of believing in God. He shares a story about a man in Wales who, despite being isolated and out of touch with the world, was awakened to pray during the Dunkirk evacuation. The speaker emphasizes that although there may not be direct proof of the man's prayers leading to the safe return of soldiers, he believes that God can work through those who truly believe in Him. The sermon also highlights the responsibility of believers to intercede for others and the need for revival in the church.
Man's Ways Opposite to God's
By Clement of Rome0GEN 4:1GEN 8:6GEN 16:15GEN 25:24EXO 28:1Clement of Rome preaches about the divine order established by God, where greater things come first and inferior things second, contrasting with the reversed order found in humanity. He illustrates this pattern through various biblical examples, such as Cain and Abel, Deucalion's spirits, and the patriarchs of the nation like Ishmael and Isaac, Esau and Jacob. Clement highlights the significance of the first and second births in these examples, emphasizing the distinction between the unrighteous and the righteous, the impure and the pure, the profane and the pious.
The Priest
By Henry Law0EXO 28:1HEB 3:1HEB 7:23HEB 7:27HEB 9:7HEB 9:12HEB 10:11Henry Law preaches about the significance of Christ as the Great High Priest, emphasizing how He fulfills the Priestly ordinance ordained by God, unlike human priests who are flawed and temporary. Christ, chosen by God, offers Himself as the perfect sacrifice, entering the Most Holy Place with His own blood to secure eternal redemption for believers. His Priestly work on the cross is a complete and once-for-all sacrifice that forever saves, cleanses, and blesses His people, making Him the only Mediator between God and humanity.
Priesthood Exodus 28, 29
By John Nelson Darby0Intercession of ChristPriesthoodEXO 28:1John Nelson Darby emphasizes the significance of the priesthood as a representation of Christ's intercession for His people, illustrating how the garments of the priest symbolize Christ's role in maintaining our relationship with God. He explains that the priesthood is not about acquiring righteousness but about sustaining our walk in the light of God's presence, with Christ bearing our names and weaknesses before God. Darby highlights that Christ's continual intercession is rooted in His love for us, and that our acceptance before God is based on Christ's perfection rather than our own failings. The sermon also discusses the importance of being consecrated to God, emphasizing that true service stems from recognizing our identity as priests in Christ. Ultimately, Darby calls believers to live in the light of Christ's sacrifice and to embrace their role in God's presence.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Aaron - and his sons - The priesthood was to be restrained to this family because the public worship was to be confined to one place; and previously to this the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed that, if Moses had not acted by the Divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites, and established the priesthood, the only dignity in the nation, in the family of his brother Aaron. "The priests, however, had no power of a secular nature, nor does it appear from history that they ever arrived at any till the time of the Asmoneans or Maccabees." See Clarke's note on Exo 19:22.
John Gill Bible Commentary
And take thou unto thee Aaron thy brother, and his sons with him,.... Moses is bid to fetch or send for Aaron and his sons to him: or "cause" them to "draw near" (n) to him, and stand before him, that he might in the name of the Lord, and by his authority, distinguish and separate them from among the children of Israel: and before them all invest them with the office of priesthood, as it follows: that they may minister unto me in the priest's office, before this time every master of a family was a priest, and might and did offer sacrifice, and all the Israelites were a kingdom of priests; and Moses, as Aben Ezra calls him, was "a priest of priests"; but now it being enough for him to be the political ruler of the people, and the prophet of the Lord, the priestly office is bestowed on Aaron and his sons; nor might any afterwards officiate in it but such as were of his family; and a great honour this was that was conferred on him, and to which he was called of God, as in Heb 5:4 and it is greatly in the favour of Moses, and which shows him to be an upright and undesigning man, that sought not to aggrandize himself and his family; that though he had so much honour and power himself, he sought not to entail any upon his posterity. It is hinted in the latter part of the preceding chapter, that Aaron and his sons should minister in the sanctuary, and look after the candlestick, and its lamps; and here the design of God concerning them is more fully opened, which was, that they should be his peculiar ministers and servants in his house, to do all the business appertaining to it: even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons: who were all the sons that Aaron had that we read of; though Aben Ezra thinks it probable that he might have other sons, and therefore the names of those are particularly mentioned, who were to be taken into the priest's office with him; the two first of these died very quickly after this, in a very awful manner, as the sacred story relates; and from the other two sprung all the priests that were in all successive generations. (n) "appropinquare fac", Pagninus, Montanus, Vatablus.
Matthew Henry Bible Commentary
We have here, I. The priests nominated: Aaron and his sons, Exo 28:1. Hitherto every master of a family was priest to his own family, and offered, as he saw cause, upon altars of earth; but now that the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord (Psa 99:6), had enough to do as their prophet to consult the oracle for them, and as their prince to judge among them; nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family, but was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. Aaron, who had humbly served as a prophet to his younger brother Moses, and did not decline the office (Exo 7:1), is now advanced to be a priest, a high priest to God; for he will exalt those that abase themselves. Nor could any man have taken this honour to himself, but he that was called of God to it, Heb 5:4. God had said of Israel in general that they should be to him a kingdom of priests, Exo 19:6. But because it was requisite that those who ministered at the altar should give themselves wholly to the service, and because that which is every body's work will soon come to be nobody's work, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron's loins descended all the priests of the Jewish church, of whom we read so often, both in the Old Testament and in the New. A blessed thing it is when real holiness goes, as the ceremonial holiness did, by succession in a family. II. The priests' garments appointed, for glory and beauty, Exo 28:2. Some of the richest materials were to be provided (Exo 28:5), and the best artists employed in the making of them, whose skill God, by a special gift for this purpose, would improve to a very high degree, Exo 28:3. Note, Eminence, even in common arts, is a gift of God, it comes from him, and, as there is occasion, it ought to be used for him. He that teaches the husbandman discretion teaches the tradesman also; both therefore ought to honour God with their gain. Human learning ought particularly to be consecrated to the service of the priesthood, and employed for the adorning of those that minister about holy things. The garments appointed were, 1. Four, which both the high priest and the inferior priests wore, namely, the linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet or turban; that which the high priest wore is called a mitre. 2. Four more, which were peculiar to the high priest, namely, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe with the bells and pomegranates at the bottom of it, and the golden plate on his forehead. These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (2.) That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. (3.) That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God. Our adorning, now under the gospel, both that of ministers and Christians, is not to be of gold, and pearl, and costly array, but the garments of salvation, and the robe of righteousness, Isa 61:10; Psa 132:9, Psa 132:16. As the filthy garments wherewith Joshua the high priest was clothed signified the iniquity which cleaved to his priesthood, from which care was taken that it should be purged (Zac 3:3, Zac 3:4.), so those holy garments signified the perfect purity that there is in the priesthood of Christ; he is holy, harmless, and undefiled.
Tyndale Open Study Notes
28:1-43 These glorious and beautiful (28:2) garments for Aaron were to distinguish him as a priest set apart (Hebrew qadash, “consecrated”) for [the Lord’s] service (28:3). The magnificence of these garments is in keeping with the grandeur of the Tabernacle, which functioned as a portable earthly palace for God. There would come a day when Jesus Christ, the true High Priest, would enter the Most Holy Place once for all, and the distinction between priests and people would fade away (Heb 10:11-22). Until that time, human mediators were needed to symbolize the wonderful thing that God was planning to do in the hearts, lives, and behaviors of those with whom he shared his presence. 28:1-2 The garments described in this chapter are primarily those for Aaron, the first high priest. The clothing for Aaron’s sons, who functioned as his assistants, is described in 28:40-43.