Exodus 28

Updated
2001-05-26; 14:31:06utc

The priestly garments chapter 28:1-43

In this chapter the Lord turns from the tabernacle to the priest. The link between this chapter and the preceding one is the lampstand. The following chapters will describe the priest's ordination and his task. This chapter deals with his garments. Aaron was the be the best dressed man in the world. God clothed him with His glory. David speaks about "the splendor of his [God's] holiness."[ 1 ]

We can see the significance of the lampstand being the link between this chapters and the previous one. The light of the lampstand represented, both, the character of God and the testimony thereof by man. God lets His light shine upon man to make him become light. "You are the light of the world," said Jesus.[ 2 ] And that is what priesthood is all about.

This priesthood is initiated by God. We know little about the priests and their calling before this time. Before Aaron's ordination only two other priests are mentioned in the Old Testament: Melchizedek and the father-in-law of Moses, probably Jethro. About Melchizedek we read: "He was priest of God Most High."[ 3 ] Regarding Jethro's priesthood we don't read anything except that he was a priest of Midian.[ 4 ] His priesthood seems to have been related to the service of Yahweh, and not to any heathen idol. When he brings his daughter and two grandsons back to his son-in-law he seems to have recognized the supremacy of Yahweh.[ 5 ]

This priesthood to which God called Aaron is, particularly, connected to the service in the tabernacle. Aaron and his descendants had to serve in this limited context of space and time. The space is the tabernacle and later the temple on earth; the time limit is death. Melchizedek exemplified the eternal priesthood. As such he was a type of Christ. About Him David prophesied: "You are a priest forever, in the order of Melchizedek."[ 6 ] The true High Priest is our Lord Jesus Christ, Who is not subject to these limitations of space and time. The writer to the Hebrews says about Him: "Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. …. The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man."[ 7 ] Although we are looking at a picture that gives a limited and partial view of the heavenly reality, there is enough beauty and glory in it to bless us.

God calls Aaron and his four sons to the priesthood. Two of his sons, Nadab and Abihu, would not fulfill their task for long. They died when they entered the tabernacle without observing the rules.[ 8 ] Eleazar would succeed Aaron as high priest upon his death.[ 9 ]

The best tailors of the people are to make the priestly garments, which consist of: a breastpiece, an ephod, a robe, a woven tunic, a turban, and a sash.

It is easy to pass over the fact that there are garments involved in the service as priests before the Lord. We take it for granted that the priests would not go around naked. We should not forget, however, that God did not create man wearing clothes. We read about Adam and Eve: "The man and his wife were both naked, and they felt no shame."[ 10 ] The shame of nakedness came with the awareness of sin. After eating from the fruit God had forbidden, we read: "Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves." God asked them: "Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?" Then God makes accommodations to this fallen condition, and we read: "The LORD God made garments of skin for Adam and his wife and clothed them."[ 11 ]

So there is in the description of the clothing of Aaron and his sons a suggestion or a reference to the fall. But the tables are turned. The clothing which God provided for Adam and Eve protected them from the results of sin with animal skins, which had been obtained by the killing of animals and the spilling of blood. The priestly garments covered the priest with glory. Although clothing may not have been part of God's original plan of creation, it is incorporated in God's glorious scheme through redemption.

In the description of the garments to be made, much attention is given to the ephod. Nine verses are devoted to it. The Hebrew word ephod has been left untranslated in most English versions. Strongs Definitions gives the following definition: "Probably of foreign derivation a girdle; specifically the ephod or high-priest's shoulderpiece."

From Vine's Expository Dictionary of Biblical Words we copy the following: "This word, which appears in Assyrian and (perhaps) Ugaritic, occurs 49 times in the biblical Hebrew, 31 times in the legal prescriptions of Exodus-- Leviticus and only once in biblical poetry <Hos. 3:4>. This word represents a close-fitting outer garment associated with worship. It was a kind of long vest, generally reaching to the thighs. The 'ephod' of the high priest was fastened with a beautifully woven girdle <Exod. 28:27-28> and had shoulder straps set in onyx stones, on which were engraved the names of the twelve tribes. Over the chest of the high priest was the breastplate, also containing twelve stones engraved with the tribal names. Rings attached it to the 'ephod.' The Urim and Thummim were also linked to the breastplate."

Although little is known of the etymology of the word, it is clear what the ephod was a part of the high priestly outfit. The material to be used was the same as that used for the making of the curtains that separated the Most Holy Place from the Holy Place and the latter from the courtyard, with two exceptions, that is that no cherubs were embroidered on the ephod and the curtains had no gold thread woven into them.

It seems that the ephod was secured in three ways: the shoulder pieces were fastened together and the waistband was tied in the back. The shoulder pieces performed a double function: they served as clasps to hold the ephod together on top and they held two onyx stones on which the names of the twelve tribes of Israel were engraved. The Hebrew word which is translated with "so it can be fastened," is chabar, which The Brown-Driver-Briggs Dictionary defines as, "1) to unite, to be joined 2) to tie magic charms, to charm." It could be that the magic connotation in the second definition came up later in time when the spiritual significance of the onyx stones on Aaron's shoulders was lost.

The Hebrew word translated by onyx is shoham which, according to Strongs, is derived from the word to blanch. It is thought to be the gem called beryl (from its pale green color). Unger's Bible Dictionary thinks that it could be a stone that shows "somewhat even bands or layers of black or dark tints, and white." But then it adds: "Josephus, however, states clearly that the stone on the breastplate was onyx, and the shoulder-pieces of the ephod sardonyx - the variety of onyx with bands of dark red (sardine or sardius). This testimony, from one personally familiar with the priestly vestments, is incontestable."

On the onyx stones the names of the twelve tribes were engraved. Since twelve names were used, the tribes of Ephraim and Manasseh were probably combined as Joseph and Levi must have been included in the list. In this case there would be no reason to exclude Levi. These names were also engraved individually on the twelve stones of the breastplate. Aaron was to carry the names of the tribes on his shoulders and on his heart when he appeared before the Lord. The significance of this cannot easily be overlooked.

The shoulder pieces and the breastplate are perfect images of intercession. Vs. 29 says: "Whenever Aaron enters the Holy Place, he will bear the names of the sons of Israel over his heart on the breastpiece of decision as a continuing memorial before the LORD." This would apply to the shoulder pieces also. What we read in vs. 38 regarding the gold plate Aaron had to wear on his forehead is applicable to these parts of the outfit also: "he will bear the guilt involved in the sacred gifts the Israelites consecrate, whatever their gifts may be." As a high priest Aaron was held responsible for his people. He bore their guilt. Or, as the NAS translates it: "Aaron shall take away the iniquity of the holy things which the sons of Israel consecrate."

On top of the ephod was fastened "a breastpiece for making decisions." The Pulpit Commentary says here: "It has been noticed that the ephod had for its main object or purpose to be a receptacle for the breast-plate which was attached to it after it had been put on, and formed its principal ornament. The Hebrew word khoshen, which is translated "breast-plate," means "ornament"; and the khoshen must certainly have been the most striking and brilliant object in the whole attire of the high priest. Externally, it did but repeat the symbolism of the ephod, exhibiting the high priest as the representative of the twelve tribes, whose names were engraved upon its twelve stones, as well as upon the onyxes of the ephod. Internally, it had, however, another, and a deeper import. It contained within the Urim and the Thummim, (ver. 30), by means of which God was consulted, and signified his will to his people. This must be regarded as its main end and use. It was from the decisions thus given that it received the name of "the breast-plate (or ornament) of judgment."

The breastpiece was a separate piece of cloth made of the same material as the rest of the ephod, but with an attachment of a gold filigree setting. The KJV calls it "ouches." The Hebrew word is mishbetsah, which is defined by The Brown-Driver-Briggs Dictionary as "plaited or filigree or chequered work (of settings for gems)." The Pulpit Commentary gives the opinion of three different scholars on this: "Buttons" according to Cook; "sockets" according to Kalish and "rosettes" according to Kiel.

On this cloth was a gold frame to be attached in which twelve precious stones were mounted. These stones are identified in the NIV as: a ruby, a topaz and a beryl, a turquoise, a sapphire, an emerald, a jacinth, an agate, an amethyst, a chrysolite, an onyx and a jasper. It is obvious that the identification of each stone is not certain. When we compare the different translations we see that not all agree concerning the names for the stones. The KJV, for instance gives the following list: "a sardius, a topaz, a carbuncle, an emerald, a sapphire, a diamond, a ligure, an agate, an amethyst, a beryl, an onyx, and a jasper." When we compare the two lists, we see that translators agreed only on the topaz, sapphire and jasper. There are other identical names but they are not found at the same places. Several of these stones are found as foundations in John's vision of the New Jerusalem.[ 12 ] It would be rather time consuming and unprofitable to study in detail what each of these stones stood for. The main point is clear: they are precious stones, and they reflect the character of God. John gives us a brief glimpse of God's glorious character when he tries to describe the glory of the triune God sitting on the throne in Heaven. He says: "And the one who sat there had the appearance of jasper and carnelian."[ 13 ]

The stones on the high priest's breastplate are engraved with the names of the tribes of Israel. They are embedded in the glory of God's character. We have to remember the value of a name in the Old Testament. Names were more than appellations only; they stood for character and personality. Aaron was not just wearing some decorative jewelry. He presented the names of human beings to the Lord in a setting of His glory.

We should look beyond the fact that Aaron enters the sanctuary, thus dressed, as if he is reminding the Lord of His people Israel. The essence of prayer is not what we say to God, but what He says to us. Aaron's outfit is not meant to remind God of how we feel, but to remind us of how God feels about us and our fellowmen. God speaks more to us in prayer than we speak to God. When Aaron brings the names of the twelve tribes before the Lord, God wants him to understand how He feels about His people. That is what intercession is all about. Prayer is not the believer moving the heart of God, but God moving ours. God wants to share His compassion for man with us. When Jesus exhorts us to pray for workers in God's harvest, it is because He is moved with compassion. And He wants us to pray with the same compassion He has. We read: "When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, 'The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.' "[ 14 ]

What Aaron does expresses that which is so beautifully put in words by the author of the Hebrew epistle: "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."[ 15 ] Aaron brings the tribes of Israel into the presence of God in a way which symbolizes the way Jesus brings many sons unto glory.

We may presume that after a while Aaron got used to the situation. Much of it must have become routine to him. The awe wore off, but that does not change God's intent. The jewelry Aaron wore was an outward expression of an inward reality. Routine or not, the reality did not change. Some of God's compassion for His people that is expressed in Aaron's shoulder pieces and breastplate, is put in words by Isaiah when he says: "Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you! See, I have engraved you on the palms of my hands; your walls are ever before me."[ 16 ] Names engraved in precious stones are permanent. They can never be erased. Neither can they be wiped off when God engraves them on the palms of His hands. The stones on Aaron's shoulders and on his heart displayed a touch of eternity as well as of glory.

The breastpiece was a separate piece of cloth attached to the ephod with gold chains. Vs.2 tells us: "It is to be square-- a span long and a span wide-- and folded double." TLB puts it as follows: "This chestpiece is to be of two folds of cloth, forming a pouch nine inches square." This pouch had the double function of holding the frame with the twelve stones on the outside and the Urim and Thummim on the inside. The stones were set in four rows of three.

The description of the way in which the breastpiece was to be fastened to the ephod is rather complicated. The attachment of the top part was different from the one at the bottom and it is described separately. The two gold rings of the top are not mentioned at the same time as the two at the bottom. The top rings were attached to the shoulder pieces by two cords made of gold thread braided together and the two bottom rings were tied to the belt of the ephod by two blue ribbons. This sounds too strange not to have any deeper meaning. In Ecclesiastes, Solomon compares the human spirit to a silver cord. Describing the death of man he says: "Remember him-- before the silver cord is severed, or the golden bowl is broken; before the pitcher is shattered at the spring, or the wheel broken at the well."[ 17 ] We may presume that, if the human spirit is represented by a silver cord, a golden cord would be the image of the Spirit of God. That is the cord that goes upward and links the precious stones on Aaron's heart with the ones on his shoulders. Without the link that the Holy Spirit provides there would be no ministry of intercession. If it were not for the presence of the Spirit of God, Aaron's garments would be nothing but a beautiful, expensive, but meaningless outfit. The way Aaron is dressed expresses what the apostle Paul would later put in words like these: "We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God's will."[ 18 ]

There is a human connection also, which is represented by the blue ribbons that attach the breastpiece to the belt. There is a heavenly element in this also, which is expressed in the color blue, but the downward direction of the ribbons and also the way they are contrasted to the golden braids on top would indicate that man has his share of responsibility in the ministry of intercession. The Holy Spirit does not simply take over and push us aside. The breastplate is kept in place by the two golden cords on top and the two blue ribbons on the bottom.

What the Urim and Thummim actually were nobody knows. Nelson's Dictionary of the Bible offers the following: "URIM AND THUMMIM - … (lights and perfections)-- gems or stones carried by the high priest and used by him to determine God's will in certain matters. Many scholars believe these gems were cast, much as dice are thrown, to aid the high priest in making important decisions. The Urim and Thummim were either on, by, or in the high priest's breastplate. For this reason the breastplate is often called the breastplate of judgment, or decision. In the instructions for making the breastplate, the linen was to be doubled to form a square <Ex. 28:16>. If the top edge was not stitched together, the breastplate would be an envelope or pouch. Many scholars believe the Urim and Thummim were kept in this pouch and were stones or gems with engraved symbols that signified yes-no or true-false. By these the high priest reached a decision, according to this theory. The Jewish historian Josephus (A. D. 37-100?), a contemporary of the apostle John, believed that the Urim and Thummim had to do with the flashing of the precious stones in the breastplate. Later Jewish writers believed that the letters in the names of the twelve tribes of Israel engraved on the stones stood out or flashed in succession to spell out God's answer. This theory does imply that the Urim and Thummim could produce answers to questions which called for more than a mere yes or no reply. Another theory is that by staring at the glow of the Urim and Thummim, the high priest went into a state of ecstasy or trance during which God spoke to him. The student or Bible teacher should bear in mind that all of these theories are pure guesswork. No one knows the exact nature of the Urim and Thummim or precisely how they were used. There are few allusions to the Urim and Thummim in the Bible. They are first mentioned in the description of the breastplate of judgment <Ex. 28:30; Lev. 8:8>. When Joshua succeeded Moses, he was to have answers from the Urim through Eleazar the priest <Num. 27:21>. They are next mentioned in Moses' dying blessing upon Levi <Deut. 33:8>. There are places in the Bible where Urim and Thummim may be implied but are not named <Josh. 7:14-18; 1 Sam. 14:37-45; 2 Sam. 21:1>. Saul sought direction from the witch of En-dor when he could receive no answer from the Lord, 'either by dreams or by Urim or by the prophets' <1 Sam. 28:6>. Another interesting reference to the Urim and Thummim occurred during the period after the return of the Jewish people from their years in captivity by the Babylonians. The Persian governor of Jerusalem denied the people permission to observe some of their ancient Jewish food laws until 'a priest could consult with the Urim and Thummim' <Ezra 2:63>."

From this last Scripture reference quoted by Nelson, it appears that the Urim and Thummim survived the captivity; for how long, we don't know. There is no indication that they still existed, or were used in New Testament times. This manner of consulting God and obtaining answers from Him is no longer accessible to us in our day. We only know the counterfeit that is used in spiritism, such as the ouija board. The fact that God can no longer be consulted by us with the use of stones or dice or any such thing, but that it was, apparently, an appropriate and legitimate way in Old Testament times seems to indicate that the lines that separate our natural world from the spiritual are drawn sharper now than they were before. In his book That Hideous Strength, C. S. Lewis paints a picture of the world in which Merlin lived, when good magic (which seems to be what the Urim and Thummim stood for) and black magic were not separated as clearly as they are in our time. It is quite possible that the enemy has taken over certain objects that were formerly, legitimately, used in fellowship with God and that are now out of bounds for us. He flooded the market with counterfeits which made the good stuff disappear. All of the above does not help us much to understand the use and meaning of the Urim and Thummim, but it makes us realize that we do live in a different age and that the means of communication that were proper in previous centuries are no longer available to us. On the other hand, the Holy Spirit has given us access to God and to the knowledge of His will in a way that was not available to the Old Testament saints.

The use of the Urim and Thummim was not to be a thoughtless and mechanical throwing of dice, or whatever the method may have been in which the oracle was consulted. Twice we read in vs. 30 that Aaron was to wear these stones on his heart. Every consultation of these stones and every decision made as a result of that consultation was something that affected Aaron to the depth of his soul. The knowledge of the will of God was not to be something that went outside of him, but something that affected him deeply. This might give some credence to the theory, mentioned by Nelson, "that by staring at the glow of the Urim and Thummim, the high priest went into a state of ecstasy or trance during which God spoke to him."

Vs. 31-35 give us more information about the making of the ephod. We said before that the same material was used for the making of the ephod as for the curtains that separated the Most Holy Place from the Holy Place and the Holy Place from the courtyard. This is basically true, but verse 31 tells us that the ephod itself was entirely made of blue cloth and that the other colors were used for the decorations on the edge of the garment. The hem of the ephod was embroidered with pomegranates and decorated with little gold bells. The sound of the bells was more than a means to produce pleasant music as Aaron moved around. It was to protect him from death. No further explanation is given at this point. We understand from the incident reported in Lev. 10, where Aaron's two sons died as they entered the sanctuary, that the high priest performed in the Holy Place at the risk of his life. He had to be alert and he had to know what he was doing. The sound of the bells would assist him in this.

We further read in vs. 32 that the ephod had to have a woven collar at the neck to keep it from fraying or from being torn. This collar would protect the ephod not only from involuntary tears, but also from voluntary ones. A high priest was not allowed to tear his clothes. We read in Leviticus: "The high priest, the one among his brothers who has had the anointing oil poured on his head and who has been ordained to wear the priestly garments, must not let his hair become unkempt or tear his clothes."[ 19 ] That is why Caiphas committed such a grave sin during Jesus' trial. We read: "Then the high priest tore his clothes and said, 'He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy.' "[ 20 ]

The last part of Aaron's priestly outfit was a golden plate with the inscription "Holy to the Lord" engraved upon it. This plate was attached to his turban with blue cords. Aaron would wear these words on his forehead as he entered the sanctuary. The significance of this is clear. It was as if Aaron had to remind himself constantly that he had been set apart for the Lord's service. The plate protected his mind and his intellect.

The great command in the Bible is "Love the LORD your God with all your heart and with all your soul and with all your strength."[ 21 ] Jesus interpreted this as involving the mind. Answering one of the questions asked in public he replied: "Love the Lord your God with all your heart and with all your soul and with all your mind."[ 22 ] The slight shade of different meaning was not a revolutionary statement of Jesus. In saying this He, obviously, followed the accepted interpretation of the theologians of His time. Love is not only a matter of the heart, but also of the head. It involves the whole man.

The head plate also suggests that our relationship with God does not annul our intellect. Faith and intelligence are not incompatible. The idea that obedience to God's will would mean intellectual suicide is a myth; just as much as Eve's thought that the forbidden fruit would be desirable for gaining wisdom was a myth.[ 23 ] "The fear of the LORD is the beginning of knowledge."[ 24 ] God is the source of all intelligence. The man who thinks that the Gospel is for the simple minded alone, overestimates his own intelligence. Entering into a faith-relationship with God means entering into a world of knowledge, logic, and wisdom that is far superior to our own world of limited comprehension. God is the God of the mind as well as of the emotions. He created Adam as an intelligent being. It is "cool" to believe in God.

Vs. 38 gives us a startling surprise. The wearing of the head plate indicated that "he will bear the guilt involved in the sacred gifts the Israelites consecrate, whatever their gifts may be." There are several statements in this verse that need clarification: first about the guilt that was involved in the gifts the Israelites brought. We understand the relationship among certain sacrifices, such as the sin offering and the guilt offering and the people's guilt. But the verse includes all sacrifices, those that had no relationship with sin, such as the burnt offering, the food offerings, and the various fellowship offerings. There was guilt attached to everything the Israelites brought to the Lord, and this guilt fell upon Aaron's head.

Nothing we bring to God is acceptable to Him as is, because we are not acceptable to Him as we are. God could only accept Israel's sacrifices if one person would bear the guilt for them. It all came down upon the head of him who was wearing the plate "holy to the Lord."

This points to our Lord Jesus Christ, in Whom all the sacrifices, whatever they may be, were fulfilled when He died upon the cross as the only and ultimate sacrifice. We can now come to God with sacrifices that are acceptable to Him because we come in His Name. We are now acceptable ourselves because of Him. He bore the guilt for all we bring to God and for ourselves.

The fact that this truth is tied to Aaron's turban indicates that the bearing of the people's guilt is a matter of an intelligent choice. Jesus had made up His mind, when He came into this world, that He came to die for the sins of the world. David prophesied about Jesus' decision to become the Lamb of God. We read: "Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require. Then I said, 'Here I am, I have come-- it is written about me in the scroll.' "[ 25 ] Jesus talks about this decision Himself. He says in the Gospel of John: "The reason my Father loves me is that I lay down my life-- only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."[ 26 ]

Vs. 39 deals with the tunic, the turban, and the sash. The first two are to be made of fine linen which probably means that they were white. The sash was the sash for the tunic, not to be confused with the sash for the ephod. This part of Aaron's outfit would be the same as of the garments his sons were to wear as priests. What distinguished the high priest from the priests was the ephod with the breastplate, the shoulder pieces and the head plate. The basic outfit was the same: that is, a tunic of white linen with a sash and a turban.

John sees Jesus in this basic outfit, without the turban, in the first vision in the book of Revelation. He describes the vision as follows: "And among the lampstands was someone 'like a son of man,' dressed in a robe reaching down to his feet and with a golden sash around his chest."[ 27 ] We do not read that Aaron's sash was made of gold, although gold thread may have been used in the embroidery. Jesus appears to John, not as the High Priest, but as an ordinary priest, although infinitely more glorious than any priest on earth.

The garments for Aaron's sons, although they were only the elementary outfit, were meant "to give them dignity and honor," in the same way as the complete high priestly outfit was to give dignity to Aaron.

The consecration, which is briefly mentioned in vs. 41, is described in detail in the following chapter.

The last two verses of this chapter are of an unusual character. The priests were to wear linen underwear. We are not told why, only what will happen if they do not comply: their life would be in danger! "So that they will not incur guilt and die." We can only conclude that the tunic did not reach to their feet, but that it was a rather short garment, probably reaching to the knees. A previous mention was made on ch. 20, where we read: "And do not go up to my altar on steps, lest your nakedness be exposed on it."[ 28 ] There is, evidently, a danger of indecent exposure.

Concerning the tunic, The Pulpit Commentary says the following: "The ketôneth was a long linen gown or cassock, worn immediately over the drawers. It reached to the feet, and had tightly-fitting sleeves (Joseph. Ant. Jud. iii. 7, § 2)." This contradicts our previous observation, but it doesn't invalidate it. Fashion changes over the years-- how much more over the centuries!

Another interesting feature of the description of the priestly outfit, including the undergarments, is the requirement that they be made from linen. The prophet Ezekiel throws an interesting light upon this in his detailed description of the temple and the service of the priests. We read: "They [the priests] are to wear linen turbans on their heads and linen undergarments around their waists. They must not wear anything that makes them perspire." The well known traveling evangelist, Major Ian Thomas, once preached a sermon about this, in which he said: "God hates sweat!" Sweat was part of the curse that Adam incurred upon himself when he sinned. God said to him: "By the sweat of your brow you will eat your food until you return to the ground."[ 29 ] Sweat is usually the result of human exertion. It is also, of course, a protection of the body against overheating. But in the context of Ezekiel's quote, it speaks of human contrasted to the work of God. The service the priests perform before the Lord is not a human endeavor to please God, it is God's initiative, it is God's work, it is grace. Paul gives us the spiritual application when he says: "Now when a man works, his wages are not credited to him as a gift, but as an obligation. However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness."[ 30 ]

It is amazing what we can learn from an undergarment. God protects us from the shame of sin by keeping us covered, not only with underwear, but with the blood of Christ; He wants us to serve Him, not in our own strength, which would make us perspire, but in His grace, which sets us free. God's priests are free from toil and shame. And His priests we are!

[ 1 ] Ps. 29:2

[ 2 ] Matt. 5:14

[ 3 ] Gen. 14:18

[ 4 ] Ex. 2:16

[ 5 ] See Ex. 18

[ 6 ] Ps. 110:4

[ 7 ] Heb. 7:23,24; 8:1,2

[ 8 ] See Lev. 10:1,2

[ 9 ] Num. 20:25,26

[ 10 ] Gen. 2:25

[ 11 ] Gen. 3:7, 11, 21

[ 12 ] Rev. 21:19,20

[ 13 ] Rev. 4:3

[ 14 ] Matt. 9:36-38

[ 15 ] Heb 2:10 (KJV)

[ 16 ] Isa. 49:15,16

[ 17 ] Eccl. 12:6

[ 18 ] Rom. 8:26,27

[ 19 ] Lev. 21:10

[ 20 ] Matt. 26:65

[ 21 ] Deut. 6:5

[ 22 ] Matt. 22:37

[ 23 ] Gen. 3:5

[ 24 ] Prov. 1:7

[ 25 ] Ps. 40:6,7

[ 26 ] John 10:17,18

[ 27 ] Rev. 1:13

[ 28 ] Ex. 20:26

[ 29 ] Gen. 3:19

[ 30 ] Rom. 4:4,5