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Exodus 28:40
Verse
Context
Sermons
J. Vernon McGee
Major Ian ThomasSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
For glory and for beauty - See Clarke's note on Exo 28:2.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The official dress of the sons of Aaron, i.e., of the ordinary priests, was to consist of just the same articles as Aaron's priestly costume (Exo 28:39). But their body-coat is called weavers' work in Exo 39:27, and was therefore quite a plain cloth, of white byssus or cotton yarn, though it was whole throughout, ἀῤῥαφος without seam, like the robe of Christ (Joh 19:23). It was worn close to the body, and, according to Jewish tradition, reached down to the ankles (cf. Josephus, iii. 7, 2). The head-dress of an ordinary priest is called מגבּעה, related to גּביע a basin or cup, and therefore seems to have been in the form of an inverted cup, and to have been a plain white cotton cap. The girdle, according to Exo 39:29, was of the same material and work for Aaron and his sons. This dress was to be for glory and for beauty to the priests, just as Aaron's dress was to him (Exo 28:2). The glory consisted in the brilliant white colour, the symbol of holiness; whilst the girdle, which an oriental man puts on when preparing for the duties of an office, contained in the four colours of the sanctuary the indication that they were the officers of Jehovah in His earthly kingdom. Exo 28:41 But since the clothing prescribed was an official dress, Moses was to put it upon Aaron and his sons, to anoint them and fill their hands, i.e., to invest them with the requisite sacrificial gifts (see at Lev 7:37), and so to sanctify them that they should be priests of Jehovah. For although the holiness of their office was reflected in their dress, it was necessary, on account of the sinfulness of their nature, that they should be sanctified through a special consecration for the administration of their office; and this consecration is prescribed in ch. 29 and carried out in Lev 8. Exo 28:42-43 The covering of their nakedness was an indispensable prerequisite. Aaron and his sons were therefore to receive מכנסים (from כּנס to cover or conceal, lit., concealers), short drawers, reaching from the hips to the thighs, and serving "to cover the flesh of the nakedness." For this reason the directions concerning them are separated from those concerning the different portions of the dress, which were for glory and beauty. The material of which these drawers were to be made is called בּד. The meaning of this word is uncertain. According to Exo 39:28, it was made of twined byssus or cotton yarn; and the rendering of the lxx, λίνα or λίνεος (Lev 6:3), is not at variance with this, as the ancients not only apply the term λίνον, linum, to flax, but frequently use it for fine white cotton as well. In all probability bad was a kind of white cloth, from בּדד to be white or clean, primarily to separate. Exo 28:43 These drawers the priests were to put on whenever they entered the sanctuary, that they might not "bear iniquity and die," i.e., incur guilt deserving of death, either through disobedience to these instructions, or, what was still more important, through such violation of the reverence due to the holiness of the dwelling of God as they would be guilty of, if they entered the sanctuary with their nakedness uncovered. For as the consciousness of sin and guilt made itself known first of all in the feeling of nakedness, so those members which subserve the natural secretions are especially pudenda or objects of shame, since the mortality and corruptibility of the body, which sin has brought into human nature, are chiefly manifested in these secretions. For this reason these members are also called the "flesh of nakedness." By this we are not to understand merely "the sexual member as the organ of generation or birth, because the existence and permanence of sinful, mortal human nature are associated with these," as Bhr supposes. For the frailty and nakedness of humanity are not manifested in the organ and act of generation, which rather serve to manifest the inherent capacity and creation of man for imperishable life, but in the impurities which nature ejects through those organs, and which bear in themselves the character of corruptibility. If, therefore, the priest was to appear before Jehovah as holy, it was necessary that those parts of his body especially should be covered, in which the impurity of his nature and the nakedness of his flesh were most apparent. For this reason, even in ordinary life, they are most carefully concealed, though not, as Baumgarten supposes, "because the sin of nature has its principal seat in the flesh of nakedness." - "A statute for ever:" as in Exo 27:21.
Jamieson-Fausset-Brown Bible Commentary
bonnets--turbans.
John Gill Bible Commentary
And thou shall put them on Aaron thy brother, and his sons with him,.... And this putting on of their garments by Moses, under the authority of God, was a solemn investiture of them with the priestly office also; for from henceforward they had a right to exercise it, having those garments on, without which they were never to officiate: and shall anoint them; with the anointing oil, of which afterwards a particular account is given, and how to be made, and for what use, Exo 30:22, typical of the holy graces of the Spirit of God: and consecrate them; the consecration of them was by investing them with their garments, and by anointing them with oil; for this phrase does not intend the whole of their consecration, only another branch of it, and may be literally rendered, "fill their hand" (p); that is, with sacrifices to be offered up by them, see Exo 29:1. and sanctify them; by all this, set them apart, and devote them to the sacred office of priesthood: that they may minister unto me in the priest's office; by offering sacrifices for the people, burning incense, and doing other things relative to the office. (p) "et implebis manum eorum", Montanus, Vatablus, Tigurine version, Fagius, Piscator.
Matthew Henry Bible Commentary
We have here, 1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be for glory and beauty (Exo 28:40), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear linen breeches, Exo 28:42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, Co1 11:5, Co1 11:6, Co1 11:10. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office (Exo 28:41), and then they were to wear them in all their ministrations, but not at other times (Exo 28:43), and this at their peril, lest they bear iniquity and die. Those who are guilty of omissions in duty, as well as omissions of duty, shall bear their iniquity. If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the stranger that comes nigh shall be put to death. Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify, (1.) The righteousness of Christ; if we appear not before God in this, we shall bear iniquity and die. What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? Mat 22:12, Mat 22:13. (2.) The armour of God prescribed Eph 6:13. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, Rev 16:15. 3. This is said to be a statute for ever, that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows.
Exodus 28:40
Additional Priestly Garments
39You are to weave the tunic with fine linen, make the turban of fine linen, and fashion an embroidered sash.40Make tunics, sashes, and headbands for Aaron’s sons, to give them glory and splendor.
- Scripture
- Sermons
- Commentary
(Exodus) Exodus 28:1-3
By J. Vernon McGee3.3K06:13ExpositionalEXO 28:1EXO 28:40MAT 6:33HEB 4:14HEB 7:26HEB 9:11In this sermon, the speaker emphasizes the importance of seeing God in everything, including the instructions given in the Bible. The speaker compares the Bible to a picture book, explaining that just as children learn through pictures, the Bible's instructions are meant to be visual representations of God's glory and beauty. The sermon focuses on the instructions for making holy garments for Aaron, the high priest, and highlights how these garments symbolize Christ as our great high priest. The speaker emphasizes that God is the creator of beauty and should be honored with beautiful things, and that every detail in the garments points to Christ and His work.
What Shall We Do That We Might Work the Works of God?
By Major Ian Thomas1.5K1:16:59BeliefEXO 28:40MAT 16:24JHN 6:27JHN 6:63JHN 6:661PE 2:9In this sermon, the speaker discusses the lack of interest among Christians in attending meetings where the Word of God is taught. He suggests that many Christians are only interested in securing an insurance policy for heaven and do not truly desire to understand the implications of the Word of God. The speaker emphasizes the importance of allowing Christ to work through believers and the potential impact it could have on the world. He highlights the disciples' realization on the day of Pentecost that Christ spoke through them, resulting in the conversion of 3000 people. The sermon concludes with a reminder that true discipleship requires accepting Christ's terms and being willing to face the consequences, as demonstrated by the disciples who walked away when they realized the true implications of following Jesus.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
For glory and for beauty - See Clarke's note on Exo 28:2.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The official dress of the sons of Aaron, i.e., of the ordinary priests, was to consist of just the same articles as Aaron's priestly costume (Exo 28:39). But their body-coat is called weavers' work in Exo 39:27, and was therefore quite a plain cloth, of white byssus or cotton yarn, though it was whole throughout, ἀῤῥαφος without seam, like the robe of Christ (Joh 19:23). It was worn close to the body, and, according to Jewish tradition, reached down to the ankles (cf. Josephus, iii. 7, 2). The head-dress of an ordinary priest is called מגבּעה, related to גּביע a basin or cup, and therefore seems to have been in the form of an inverted cup, and to have been a plain white cotton cap. The girdle, according to Exo 39:29, was of the same material and work for Aaron and his sons. This dress was to be for glory and for beauty to the priests, just as Aaron's dress was to him (Exo 28:2). The glory consisted in the brilliant white colour, the symbol of holiness; whilst the girdle, which an oriental man puts on when preparing for the duties of an office, contained in the four colours of the sanctuary the indication that they were the officers of Jehovah in His earthly kingdom. Exo 28:41 But since the clothing prescribed was an official dress, Moses was to put it upon Aaron and his sons, to anoint them and fill their hands, i.e., to invest them with the requisite sacrificial gifts (see at Lev 7:37), and so to sanctify them that they should be priests of Jehovah. For although the holiness of their office was reflected in their dress, it was necessary, on account of the sinfulness of their nature, that they should be sanctified through a special consecration for the administration of their office; and this consecration is prescribed in ch. 29 and carried out in Lev 8. Exo 28:42-43 The covering of their nakedness was an indispensable prerequisite. Aaron and his sons were therefore to receive מכנסים (from כּנס to cover or conceal, lit., concealers), short drawers, reaching from the hips to the thighs, and serving "to cover the flesh of the nakedness." For this reason the directions concerning them are separated from those concerning the different portions of the dress, which were for glory and beauty. The material of which these drawers were to be made is called בּד. The meaning of this word is uncertain. According to Exo 39:28, it was made of twined byssus or cotton yarn; and the rendering of the lxx, λίνα or λίνεος (Lev 6:3), is not at variance with this, as the ancients not only apply the term λίνον, linum, to flax, but frequently use it for fine white cotton as well. In all probability bad was a kind of white cloth, from בּדד to be white or clean, primarily to separate. Exo 28:43 These drawers the priests were to put on whenever they entered the sanctuary, that they might not "bear iniquity and die," i.e., incur guilt deserving of death, either through disobedience to these instructions, or, what was still more important, through such violation of the reverence due to the holiness of the dwelling of God as they would be guilty of, if they entered the sanctuary with their nakedness uncovered. For as the consciousness of sin and guilt made itself known first of all in the feeling of nakedness, so those members which subserve the natural secretions are especially pudenda or objects of shame, since the mortality and corruptibility of the body, which sin has brought into human nature, are chiefly manifested in these secretions. For this reason these members are also called the "flesh of nakedness." By this we are not to understand merely "the sexual member as the organ of generation or birth, because the existence and permanence of sinful, mortal human nature are associated with these," as Bhr supposes. For the frailty and nakedness of humanity are not manifested in the organ and act of generation, which rather serve to manifest the inherent capacity and creation of man for imperishable life, but in the impurities which nature ejects through those organs, and which bear in themselves the character of corruptibility. If, therefore, the priest was to appear before Jehovah as holy, it was necessary that those parts of his body especially should be covered, in which the impurity of his nature and the nakedness of his flesh were most apparent. For this reason, even in ordinary life, they are most carefully concealed, though not, as Baumgarten supposes, "because the sin of nature has its principal seat in the flesh of nakedness." - "A statute for ever:" as in Exo 27:21.
Jamieson-Fausset-Brown Bible Commentary
bonnets--turbans.
John Gill Bible Commentary
And thou shall put them on Aaron thy brother, and his sons with him,.... And this putting on of their garments by Moses, under the authority of God, was a solemn investiture of them with the priestly office also; for from henceforward they had a right to exercise it, having those garments on, without which they were never to officiate: and shall anoint them; with the anointing oil, of which afterwards a particular account is given, and how to be made, and for what use, Exo 30:22, typical of the holy graces of the Spirit of God: and consecrate them; the consecration of them was by investing them with their garments, and by anointing them with oil; for this phrase does not intend the whole of their consecration, only another branch of it, and may be literally rendered, "fill their hand" (p); that is, with sacrifices to be offered up by them, see Exo 29:1. and sanctify them; by all this, set them apart, and devote them to the sacred office of priesthood: that they may minister unto me in the priest's office; by offering sacrifices for the people, burning incense, and doing other things relative to the office. (p) "et implebis manum eorum", Montanus, Vatablus, Tigurine version, Fagius, Piscator.
Matthew Henry Bible Commentary
We have here, 1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be for glory and beauty (Exo 28:40), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear linen breeches, Exo 28:42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, Co1 11:5, Co1 11:6, Co1 11:10. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office (Exo 28:41), and then they were to wear them in all their ministrations, but not at other times (Exo 28:43), and this at their peril, lest they bear iniquity and die. Those who are guilty of omissions in duty, as well as omissions of duty, shall bear their iniquity. If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the stranger that comes nigh shall be put to death. Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify, (1.) The righteousness of Christ; if we appear not before God in this, we shall bear iniquity and die. What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? Mat 22:12, Mat 22:13. (2.) The armour of God prescribed Eph 6:13. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, Rev 16:15. 3. This is said to be a statute for ever, that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows.