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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 28:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Exodus 28:1 inaugurates a foundational institution in ancient Israel: the divinely appointed priesthood. This pivotal verse details God's specific command to Moses to set apart Aaron, his brother, along with Aaron's four sons—Nadab, Abihu, Eleazar, and Ithamar—from the wider community of Israel. Their exclusive designation was to serve in the sacred and indispensable office of priest, thereby establishing the crucial human component for the Tabernacle worship system and mediating the relationship between a holy God and His covenant people.
Context
Literary Context
This verse marks a significant transition within the book of Exodus. Having meticulously detailed the architectural blueprints and sacred furnishings for the Tabernacle in prior chapters, beginning with the instructions for the Ark of the Covenant and extending through the altar of burnt offering and the Tabernacle court, God now turns His attention to the personnel who will minister within this holy space. Exodus 28:1 initiates a new section focused on the priesthood, immediately followed by elaborate instructions for their sacred garments and the intricate ceremony of their consecration. This logical progression underscores God's meticulous order: first the sacred dwelling, then the sanctified ministers, their attire, and finally their formal induction into service.
Historical & Cultural Context
The divine directive in Exodus 28:1 is given at Mount Sinai, where God is establishing His covenant with Israel, a nation recently liberated from Egyptian bondage. God's intention was to form Israel into a "kingdom of priests and a holy nation" (Exodus 19:6), yet the chasm between humanity's fallen nature and God's absolute holiness necessitated a designated class of intermediaries. Unlike the self-appointed or politically chosen priests of surrounding pagan cultures, the Aaronic priesthood was divinely initiated and meticulously prescribed. This emphasized that access to God was solely on His terms and through His chosen representatives, highlighting the gravity and sanctity of their role and setting them apart from the rest of the congregation.
Key Themes
Exodus 28:1 introduces several pivotal themes. Divine Election is paramount, as God sovereignly chooses specific individuals for sacred service, demonstrating that ministry originates from His call, not human initiative. The verse also establishes the theme of Mediation, highlighting the necessity of a designated class to bridge the gap between a holy God and His sinful people, a concept central to the entire sacrificial system detailed in Leviticus. Furthermore, it underscores the theme of Holiness and Separation, as those who draw near to God must be set apart and consecrated for His service, reflecting the divine expectation for purity in worship and life, a principle echoed throughout the Pentateuch and beyond, such as in the call for Israel to be holy as God is holy.
Exposition and Analysis
Key Word Analysis
The Hebrew verb קָרַב (qârab), translated "take" in the KJV, carries the primary meaning "to approach" or "to bring near." In this context, it is a divine imperative to Moses, signifying God's command to "bring near" Aaron and his sons. This emphasizes a deliberate, sovereign act of selection and designation, drawing them into a unique proximity and relationship with the divine service. It is not a casual invitation but a purposeful act of setting apart for an exclusive role.
The Hebrew noun בֵּן (bên) signifies a "son" in the widest sense, often implying one who "builds" or continues the family name. Here, it specifically refers to Aaron's male offspring, establishing a hereditary line for the priesthood. This highlights the familial and generational nature of the priestly office, ensuring continuity and emphasizing that the sacred calling would be passed down through a designated lineage within Israel, foundational for the Aaronic priesthood.
The Hebrew root כָּהַן (kâhan), from which the term for "priest" (כֹּהֵן, kohen) derives, means "to officiate as a priest." When the text states "that he may minister unto me in the priest's office," it defines the precise function and sacred status to which Aaron and his sons are called. This office encompasses a multifaceted range of duties, including offering sacrifices, maintaining the Tabernacle, teaching God's laws, and interceding on behalf of the people, all directed towards facilitating the covenant relationship with God.
Verse Breakdown
"¶ And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel,"
This opening clause establishes the divine command from God to Moses, specifying the individuals chosen for this sacred task: Aaron and his four sons. The phrase "from among the children of Israel" underscores their selection from the general populace, emphasizing their unique separation and designation for a holy purpose. This highlights divine election and the principle of setting apart for sacred service, underscoring that the priesthood is not a self-appointed role but a divinely ordained one.
"that he may minister unto me in the priest's office,"
This clause articulates the explicit purpose of their appointment. Their role is not primarily to serve the people, but to "minister unto me" – directly to God. This emphasizes the God-ward orientation of the priesthood, whose functions (sacrifices, intercession, ritual purity) were all designed to maintain the relationship between a holy God and His covenant people. The "priest's office" defines the precise scope and sacred nature of this service, highlighting its mediatorial and representative character.
"[even] Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons."
This final segment provides a precise enumeration of the individuals chosen, explicitly naming Aaron and his four sons. This detailed listing ensures no ambiguity regarding the lineage and specific members designated for this hereditary office. The repetition of "Aaron's sons" reinforces the familial and hereditary nature of the priesthood that God was establishing for Israel, ensuring the continuity of this sacred institution.
Literary Devices
Exodus 28:1 masterfully employs several literary devices to convey its profound significance. The most prominent is Divine Command, evident in the imperative "take thou," which underscores God's absolute sovereignty and initiative in establishing the priesthood. This highlights that the priesthood is not a human invention but a divine institution, emphasizing the authority behind the appointment. The device of Enumeration is used to list the specific individuals—Aaron, Nadab, Abihu, Eleazar, and Ithamar—underscoring the precise and intentional nature of God's selection. This detailed naming provides clarity, formalizes the establishment of the priestly line, and sets the stage for their subsequent roles. Furthermore, there is a clear element of Separation or Designation, as Aaron and his sons are explicitly "taken... from among the children of Israel." This phrase visually and theologically sets them apart for a unique and holy function, reinforcing the concept of holiness and consecration required for those who draw near to God and serve in His presence.
Theological and Thematic Connections
Exodus 28:1 lays the indispensable groundwork for the entire Old Testament sacrificial and worship system, establishing the necessary human mediation between a holy God and His sinful people. The divine initiative in appointing the priesthood underscores that access to God is always on His terms, not by human merit or ambition. This verse introduces the concept of a divinely chosen, set-apart class dedicated to sacred service, a theme that resonates throughout Scripture concerning the nature of true ministry and the holiness required for those who draw near to God. The hereditary nature of the Aaronic priesthood points to the ongoing need for continuity in mediation, a need ultimately and perfectly fulfilled in Christ.
Reflection and Application
The divine appointment of Aaron and his sons in Exodus 28:1 serves as a profound reminder that all genuine ministry originates from God's sovereign call, not from human ambition or self-selection. While the specific office of the Levitical priest has been fulfilled and superseded by Christ, the underlying principles remain eternally relevant for believers today. We are called to recognize and affirm God's initiative in raising up leaders and servants within His church, understanding that true authority and effectiveness flow from His divine commissioning. Furthermore, just as Aaron and his sons were set apart for holy service, every believer, as part of Christ's "royal priesthood," is called to live a life of holiness and devotion, offering spiritual sacrifices of praise, service, and obedience. Our daily lives become an act of worship, ministering "unto God" through our vocations, relationships, and spiritual disciplines, reflecting the sanctity required for those who bear His name and represent Him in the world.
Questions for Reflection
FAQ
Why were Aaron and his sons specifically chosen for the priesthood?
Aaron and his sons were chosen by divine decree to establish a specific, hereditary line of priests for Israel. This was not based on their merit or a democratic vote, but on God's sovereign selection, as explicitly stated in Exodus 28:1. Their appointment was essential for establishing a structured system of worship and mediation, allowing sinful people to approach a holy God through designated representatives. This divine choice underscored the sanctity and exclusivity of the priestly office, ensuring that those who served were authorized by God Himself and that the system of atonement and worship was maintained according to His precise instructions.
What were the primary responsibilities of the "priest's office" established in this verse?
The "priest's office" encompassed a wide range of sacred duties vital to Israel's covenant relationship with God. Their primary responsibilities, detailed throughout Leviticus and Numbers, included offering various sacrifices for sin and fellowship, burning incense, maintaining the Tabernacle and its sacred furnishings, discerning between clean and unclean, teaching God's laws to the people, and blessing the Israelites in God's name. They served as intermediaries, representing the people before God and God to the people, facilitating worship and upholding the terms of the covenant.
The verse mentions Nadab and Abihu. What is their significance, especially considering later events in the Torah?
Nadab and Abihu, two of Aaron's sons mentioned here, tragically serve as a stark warning about the importance of reverent obedience in worship. While initially chosen for the priesthood, they later offered "strange fire" before the Lord, which He had not commanded them (Leviticus 10:1). As a result, fire came out from the Lord and consumed them (Leviticus 10:2). Their inclusion in Exodus 28:1 subtly foreshadows the severe consequences of failing to adhere to God's precise instructions for sacred service, emphasizing the holiness and gravity of approaching Him on His terms.
Christ-Centered Fulfillment
Exodus 28:1, with its establishment of the Aaronic priesthood, powerfully foreshadows and finds its ultimate fulfillment in Jesus Christ. The Levitical priests, chosen "from among the children of Israel" to "minister unto me in the priest's office," served as temporary and imperfect mediators between God and humanity. Their repeated sacrifices and rituals pointed to a greater, once-for-all sacrifice to come. Jesus, however, is revealed in the New Testament as our perfect and eternal High Priest, not according to the order of Aaron, but "according to the order of Melchizedek" (Hebrews 7:11-17), signifying a new and superior covenant. Unlike the Levitical priests who were limited by death and sin, Christ "holds his priesthood permanently, because he continues forever" (Hebrews 7:23-24). He offered Himself as the spotless Lamb of God, the perfect sacrifice that truly takes away the sin of the world (John 1:29), thereby fulfilling the need for all Old Testament sacrifices and priestly intercession (Hebrews 9:11-14). Through His finished work on the cross, Jesus has opened a new and living way for all believers to draw near to God with confidence (Hebrews 10:19-22), making every believer part of a "royal priesthood" (1 Peter 2:9), able to offer spiritual sacrifices acceptable to God through Him (Hebrews 13:15).