Exodus Chapter 28
Garments for Priests
A. The Command to Make Garments for the Priests
1. (Exodus 28:1–2) The Purpose of the Garments
“Now take Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to Me as priest, Aaron and Aaron’s sons: Nadab, Abihu, Eleazar, and Ithamar. And you shall make holy garments for Aaron your brother, for glory and for beauty.”
The Lord’s command to set apart Aaron and his sons shows that the priesthood was established by divine appointment, not by human merit or ambition. Aaron was chosen by God, and his sons shared in this office by virtue of their birth. The priesthood could not be earned by personal achievement or sought out by personal ambition; it was a position entered into only through God’s calling and birthright. In the same way, under the New Covenant, believers are made priests through their new birth in Jesus Christ, who is our Great High Priest. As it is written in 1 Peter 2:5, “You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” The believer’s priesthood is therefore not achieved by human effort but bestowed through regeneration in Christ.
The Lord further instructed that Aaron’s garments were to be made “for glory and for beauty.” These priestly garments were not meant to gratify vanity but to reflect the divine majesty and heavenly beauty of the service to God. The priest represented the people before a holy God, and his garments symbolized the dignity, holiness, and excellence of that calling. Every thread and color carried spiritual significance, reminding Israel that worship and service to God must be done with reverence and honor. As Adam Clarke observed, it is inconsistent that modern ministers should wear somber garments symbolizing mourning, since the message they bear is one of joy and redemption. The priest’s garments of old were designed to reflect the glory and beauty of the divine presence, just as ministers of Christ today are to display the joy and holiness of the gospel in their lives.
2. (Exodus 28:3–4) What to Make and Who Must Make It
“So you shall speak to all who are gifted artisans, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments, to consecrate him, that he may minister to Me as priest. And these are the garments which they shall make: a breastplate, an ephod, a robe, a skillfully woven tunic, a turban, and a sash. So they shall make holy garments for Aaron your brother and his sons, that he may minister to Me as priest.”
The Lord called upon skilled artisans, craftsmen whom He Himself had filled with “the spirit of wisdom.” This reveals that even the most practical acts of service in God’s work require divine empowerment. The Holy Spirit does not only inspire preaching and prophecy but also equips those who serve through craftsmanship, labor, and artistry when it is done for the glory of God. The making of the priestly garments was therefore not a merely human task; it was a sacred work guided by the Spirit of God. As Exodus 35:31–32 later records, “And He has filled him with the Spirit of God, in wisdom and understanding, in knowledge and all manner of workmanship, to design artistic works.” The same Spirit who inspires the prophet also enables the craftsman to accomplish God’s purposes with excellence and precision.
These artisans were likely Hebrews who had learned skilled trades during their time in Egypt. Their experience in metalwork, weaving, and embroidery was now sanctified for holy use. What once served Pharaoh’s empire would now serve the worship of the true God. This transformation of skill into sacred service reflects the redemptive principle that everything offered to God becomes holy.
Three times in these opening verses, the phrase “that he may minister to Me as priest” is repeated, emphasizing that the priest’s foremost duty was not to the people but to God Himself. Ministry begins and ends with God, and every true servant must first serve in His presence before ministering to others. As Jesus told Martha in Luke 10:41–42, “Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her.” The priority of the priest was communion with God before service to man.
The specific garments were listed: the breastplate, ephod, robe, skillfully woven tunic, turban, and sash. Each would later be described in careful detail, revealing how every element of the priest’s clothing pointed symbolically to Christ, our Great High Priest. The breastplate would bear the names of Israel upon the priest’s heart, the ephod would signify his intercessory role, and the robe, turban, and sash would each declare aspects of righteousness, holiness, and authority. Together, these garments represented the sanctity and beauty of serving the Lord in holiness and truth.
B. Garments for the High Priest
1. (Exodus 28:5–14) The Ephod
“They shall take the gold, blue, purple, and scarlet thread, and fine linen, and they shall make the ephod of gold, blue, purple, and scarlet thread, and fine woven linen, artistically worked. It shall have two shoulder straps joined at its two edges, and so it shall be joined together. 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. Then you shall take two onyx stones 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. With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones with the names of the sons of Israel. You shall set them in settings of gold. And you shall put the two stones on the shoulders of the ephod as memorial stones for the sons of Israel. So Aaron shall bear their names before the LORD on his two shoulders as a memorial. You shall also make settings of gold, and you shall make two chains of pure gold like braided cords, and fasten the braided chains to the settings.”
The ephod was a magnificent, apron-like garment worn by the High Priest. It was made from gold, blue, purple, and scarlet thread, woven with fine linen and worked artistically. Each color held symbolic meaning: gold represented divine glory, blue represented heaven and the law, purple symbolized royalty, and scarlet represented sacrifice and redemption through blood. The ephod’s craftsmanship was a reflection of God’s own holiness and perfection, mirroring the divine order in every stitch and pattern. As noted by scholars, linen was the attire of priests and nobles in Egypt, valued for its purity, coolness, and cleanliness. Thus, linen in the ephod symbolized righteousness and purity before the Lord.
Attached to the ephod were two shoulder straps joined at the top, upon which were mounted two onyx stones. On these stones were engraved the names of the twelve tribes of Israel—six on each stone—arranged according to their birth order. These stones, set in gold, were known as “memorial stones” because they served as a constant reminder before the Lord of His covenant people. When the High Priest entered the Holy Place, he carried the names of Israel on his shoulders before God, symbolizing his intercession and representation of the nation. Aaron thus bore their names “before the LORD on his two shoulders as a memorial,” meaning that Israel was continually remembered in the presence of God through the ministry of their High Priest.
The shoulder is a place of strength and labor, suggesting that the priest’s duty involved not only worship but also the weight of responsibility on behalf of the people. In type, this points to Jesus Christ, our Great High Priest, who bears His people upon His shoulders, as seen in the parable of the lost sheep: “And when he has found it, he lays it on his shoulders, rejoicing” (Luke 15:5). The ephod thus teaches that Christ, as our Mediator, carries the full burden of His people, sustaining them by His strength and presenting them before God in continual remembrance.
2. (Exodus 28:15–30) The Breastplate
“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. It shall be doubled into a square: a span shall be its length, and a span shall be its width. And you shall put settings of stones in it, four rows of stones: 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. 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. You shall make chains for the breastplate at the end, like braided cords of pure gold. And you shall make two rings of gold for the breastplate, and put the two rings on the two ends of the breastplate. Then you shall put the two braided chains of gold in the two rings which are on the ends of the breastplate; 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. 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. 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. 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. 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. And you shall put in the breastplate of judgment the Urim and the Thummim, 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.”
The breastplate was called “the breastplate of judgment” because it was used for discerning the will of God. Like the ephod, it was made with gold, blue, purple, and scarlet thread woven into fine linen. It was square in shape and doubled to form a pouch, which held the sacred instruments of discernment—the Urim and Thummim. The breastplate was attached to the ephod with gold chains and blue cords to ensure it would never come loose. This secure attachment symbolized that judgment and intercession were inseparable from the priest’s ministry.
The front of the breastplate contained twelve gemstones, arranged in four rows of three, each engraved with the name of one of the twelve tribes of Israel. These stones, set in gold, represented the people of God in their diversity and beauty. Each tribe had its own stone, precious and unique, reminding us that every believer is distinct yet equally valued before God. The High Priest bore the names of the tribes not only on his shoulders, as symbols of labor and intercession, but also on his heart, symbolizing love and compassion. The shoulders represent strength and responsibility, while the heart represents affection and devotion. Thus, the High Priest’s garments illustrate that true ministry involves both diligence and love. It is not enough for a priest to labor for the people; he must also carry them affectionately in his heart before God.
The list of stones begins with the sardius, topaz, and emerald, and continues through a total of twelve gems. While it is uncertain what exact stones these were, Revelation 21:19–20 describes the foundations of the New Jerusalem as being adorned with twelve precious stones, suggesting a spiritual correspondence between the Old Testament priestly breastplate and the eternal dwelling place of God’s people. The engraving of the tribes’ names on gemstones, rather than common rock, shows how precious God’s people are to Him. As Malachi 3:17 says, “‘They shall be Mine,’ says the LORD of hosts, ‘On the day that I make them My jewels.’”
The breastplate also contained the Urim and the Thummim, whose names mean “Lights and Perfections.” Though Scripture does not fully describe their nature, they were used to discern God’s will in critical decisions. Numbers 27:21 records that Joshua was to “stand before Eleazar the priest, who shall inquire before the LORD for him by the judgment of the Urim.” Other references include 1 Samuel 28:6, Ezra 2:63, and Nehemiah 7:65. These instruments were most likely two stones, perhaps one light and one dark, representing a “yes” or “no” response from God. When the High Priest sought divine guidance, he would inquire through these means, trusting God to reveal His will clearly.
The Urim and Thummim remind us that the ultimate source of wisdom and judgment is not human reasoning but the Word and Spirit of God. Even though these tools may seem primitive, they were far more reliable than the subjective feelings or impressions many depend upon today. God’s Word established and authorized their use, so to seek His will through them was to return to His Word for direction. As one preacher humorously said, “When I need to know God’s will, I get out my Bible and I do a lot of usin’ and thummin’ through it, and God always speaks to me.” True spiritual discernment comes through prayerful meditation on God’s Word, for it is there that His light and perfection continue to guide His people.
3. (Exodus 28:31–35) The Robe
“You shall make the robe of the ephod all of blue. There shall be an opening for his head in the middle of it; it shall have a woven binding all around its opening, like the opening in a coat of mail, so that it does not tear. And upon its hem you shall make pomegranates of blue, purple, and scarlet, all around its hem, and bells of gold between them all around: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe all around. And it shall be upon Aaron when he ministers, and its sound will be heard when he goes into the holy place before the LORD and when he comes out, that he may not die.”
The robe was a seamless garment made entirely of blue fabric, serving as the High Priest’s outer covering beneath the ephod. Its color symbolized heaven, purity, and divine authority. The robe had a reinforced opening for the head, designed “like the opening in a coat of mail,” so that it would not tear. This detail carries significant typological meaning, as the robe of the High Priest foreshadowed the unity and perfection of Christ’s priesthood, which could not be torn or divided. When the soldiers tore the garments of Jesus at the cross, John 19:23–24 notes that His tunic was “without seam, woven from the top in one piece,” symbolizing that His righteousness and priestly ministry were indivisible and perfect.
Around the hem of the robe were alternating golden bells and pomegranates crafted from blue, purple, and scarlet yarn. The bells produced a distinct sound as the High Priest ministered before the Lord, ensuring that his movements could be heard within the sanctuary. The sound signified both life and intercession, for if the bells ceased ringing, it indicated the priest’s death within the Holy Place. This served as a solemn reminder of the seriousness of approaching a holy God and the necessity of obedience and atonement.
The pomegranates, symbols of fruitfulness and life, alternated with the bells. Together they represented the twofold requirement of ministry: testimony and fruit-bearing. The bells signified witness—the testimony of the priest’s work in the presence of God—while the pomegranates represented the fruit of that ministry, showing that service to God must produce both sound (proclamation) and fruit (godly character). As G. Campbell Morgan noted, “The alternating bell and pomegranate on the skirts of the priest’s robe were typical of his obligation to testimony and fruit bearing.” The combination of these symbols teaches that those who minister before the Lord must not only proclaim His truth but must also manifest His holiness in life and deed.
4. (Exodus 28:36–38) The Turban and Its Engraving
“You shall also make a plate of pure gold and engrave on it, like the engraving of a signet: HOLINESS TO THE LORD. And you shall put it on a blue cord, that it may be on the turban; it shall be on the front of the turban. So it shall be on Aaron’s forehead, that Aaron may bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts; and it shall always be on his forehead, that they may be accepted before the LORD.”
The High Priest’s turban was a simple headpiece made of fine linen, wound around the head, with a plate of pure gold fastened to its front by a blue cord. On the gold plate was engraved the sacred phrase “HOLINESS TO THE LORD.” This inscription revealed the essential identity of the High Priest: he was set apart for God, representing holiness and devotion in the service of the Lord. The Hebrew word for “holiness” means “to be set apart,” and this golden plate declared that both the priest and his ministry belonged entirely to God.
According to Jewish tradition, the turban used approximately eight yards of linen fabric, carefully wrapped and secured. The Jews also taught that the High Priest was not permitted to remove his turban in the presence of any man, no matter how great, for he represented the name and glory of God. The phrase “HOLINESS TO THE LORD” therefore marked him as belonging exclusively to divine service, never subject to human authority in his sacred role.
The plate’s purpose was also intercessory: “that Aaron may bear the iniquity of the holy things which the children of Israel hallow.” Even the most sacred offerings of Israel were touched by imperfection, for sinful men could never present gifts entirely free from impurity. Yet when the High Priest, bearing the mark of holiness, presented these gifts before God, they were accepted. The engraved plate thus symbolized the mediation of Christ, our true High Priest, who bears our iniquities and presents us faultless before the Father.
This principle is echoed in Hebrews 12:14: “Pursue peace with all people, and holiness, without which no one will see the Lord.” Holiness is not merely ceremonial observance or legalistic behavior; it is the inward condition of one separated unto God. Without this holiness, no one can stand in His presence. The High Priest’s golden plate testified that holiness was essential for acceptance before God, a truth fulfilled perfectly in Christ, who is “holy, harmless, undefiled, separate from sinners” (Hebrews 7:26).
5. (Exodus 28:39) The Tunic, the Turban, and the Sash
“You shall skillfully weave the tunic of fine linen thread, you shall make the turban of fine linen, and you shall make the sash of woven work.”
The tunic, turban, and sash were the simpler elements of the priestly garments, each woven from fine linen. The tunic was worn next to the body, serving as the foundational garment of purity and humility. The turban and sash completed the attire, symbolizing order and readiness for service. Linen, being pure and light, represented righteousness and the absence of defilement. In Revelation 19:8, fine linen is explicitly defined as “the righteous acts of the saints.” Thus, these garments pointed to the inner purity required of all who serve before the Lord.
The beauty and intricacy of the priestly garments teach that the service of God is not to be approached casually or carelessly. Every detail, from the color of the threads to the sound of the bells, declared the holiness of God and the necessity of sanctification for those who minister in His presence. Each element pointed forward to Jesus Christ, the perfect High Priest, whose person and work fulfilled all the symbolism of the tabernacle and its service.
6. (Exodus 28:40–43) Garments for the Sons of Aaron
“For Aaron’s sons you shall make tunics, and you shall make sashes for them. And you shall make hats for them, for glory and beauty. So you shall put them on Aaron your brother and on his sons with him. You shall anoint them, consecrate them, and sanctify them, that they may minister to Me as priests. And you shall make for them linen trousers to cover their nakedness; they shall reach from the waist to the thighs. They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near the altar to minister in the holy place, that they do not incur iniquity and die. It shall be a statute forever to him and his descendants after him.”
The garments for Aaron’s sons, who served as regular priests, were simpler than those of the High Priest but were still made for “glory and beauty.” Each was clothed with tunics, sashes, and hats made of fine linen, representing purity and dignity in service. These garments were distinct from common clothing and symbolized their separation from ordinary life to a holy vocation. The simplicity of their attire reflected their subordinate role under the High Priest, yet still carried the honor and solemnity of serving in God’s sanctuary. Though their garments lacked the gold, precious stones, and intricate ornamentation of the High Priest’s robe and ephod, they nonetheless displayed reverence and cleanliness befitting the Lord’s house.
The tunics were woven of fine linen, the same material that characterized all the priestly garments, signifying righteousness and purity. The sashes bound the garments securely, representing readiness for service. Their hats, or caps, were also linen, worn for “glory and beauty,” reminding the priests that even the simplest duties performed before God must be done with dignity and holiness.
God commanded that Aaron and his sons be “anointed, consecrated, and sanctified.” Each term reveals a critical aspect of their preparation for priestly service. To anoint them meant to apply sacred oil upon their heads, a symbol of the Holy Spirit’s empowering and indwelling presence. As 1 Samuel 16:13 records, “Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the LORD came upon David from that day forward.” Likewise, the priests were to be continually reliant upon the Spirit’s power, not their own strength, to perform their ministry.
To consecrate them, in Hebrew, literally means “to fill the open hand,” signifying that the priest was fully equipped for his calling, with hands open to receive what God would place in them. It represented readiness and submission, acknowledging that their ministry depended entirely on what God supplied. G. Campbell Morgan noted that consecration “signifies the perfect equipment of the anointed one for the discharge of that ministry.”
To sanctify them meant “to make clean” or to separate them from every form of defilement, both moral and ceremonial. It referred to a spiritual and moral cleansing that set them apart exclusively for divine service. In the same way, believers today are called to holiness, as 2 Timothy 2:21 declares, “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.”
God also commanded linen trousers for all priests, reaching from the waist to the thighs, to cover their nakedness while ministering before the Lord. This instruction emphasized modesty and purity in worship, distinguishing Israel’s priests from the indecent practices of pagan religions. Many pagan priests, particularly in the rituals of Bacchus and other fertility cults, performed their ceremonies naked, symbolizing carnal freedom and corruption. In contrast, God’s priests were to minister in purity, humility, and decency. As Adam Clarke observed, “This command had in view the necessity of purity and decency in every part of Divine worship, in opposition to the shocking indecency of the pagan worship in general, in which the priests often ministered naked.”
The use of linen rather than wool also reflects divine compassion and order. Linen was cool and breathable, allowing the priest to serve without sweat. Sweat was a symbol of human labor and the curse of sin from Genesis 3:19: “In the sweat of your face you shall eat bread.” By commanding linen garments, God demonstrated that ministry in His presence must be performed in rest, not in the striving of human effort. The priest was to serve in peace, representing the grace of God rather than the toil of the flesh.
The requirement for these garments and the anointing ceremony was to be “a statute forever,” showing that God’s standards of holiness and reverence in worship are unchanging. Every priest was to approach the altar clothed, consecrated, and sanctified, or else incur iniquity and die. This sobering warning underscored the holiness of God and the need for proper preparation in ministry.
A Contrast Between Jesus’ Clothing and the Garments of the High Priest
The garments of the earthly High Priest foreshadowed the glory, purity, and intercessory work of Christ. Yet when Jesus accomplished His great priestly work, His appearance bore none of the splendor of Aaron’s vestments.
Jesus wore no beautiful ephod, only a purple robe placed upon Him in mockery.
He bore no precious gemstones upon His shoulders, only the weight of the cross that we deserved.
He carried no breastplate inscribed with Israel’s names, yet His heart broke for Israel and for all mankind.
He wore a seamless robe that was not torn, signifying His perfect righteousness, though it was stripped from Him at Calvary.
The High Priest’s bells proclaimed life, but Christ’s silence was pierced only by the sound of hammering nails ensuring His death.
He wore no fine linen turban, but a crown of thorns pressed into His brow.
There was no golden plate inscribed “HOLINESS TO THE LORD,” yet His every thought, word, and act declared perfect holiness to His Father.
He wore no linen trousers to conceal His shame, but bore our sin naked upon the cross, despised and humiliated, that we might be clothed in His righteousness.
Thus, the beauty and glory of the High Priest’s garments find their ultimate fulfillment in Christ’s suffering and humility. He laid aside visible splendor to accomplish the invisible work of eternal redemption. His nakedness at the cross covered our spiritual nakedness. His crown of thorns became our crown of righteousness. His silence before men became our access to God. Truly, Jesus Christ is the High Priest of a better covenant, who entered not with garments of gold and linen, but with His own precious blood.
