Calling, Consecration, and Commissioning
After detailing His instructions for the Tabernacle and its furnishings in the previous chapters, in Exodus 28 and 29, the Lord commands Moses regarding the priesthood that will preside over the nation’s religious life. The priests were to minister in the Tabernacle complex in a variety of ways: burn incense on the golden altar twice daily, maintain the Lampstand and the table of the bread of the Presence, maintain and offer sacrifices on the altar of burnt offering, and bless the people. God was teaching his people how to worship Him. To do so, He needed ministers to oversee the operations of the Tabernacle and to help the people maintain their relationship with God.
Exodus 28 begins with the priestly calling of Aaron and his sons—Nadab, Abihu, Eleazar, and Ithamar. To reflect their sacred calling, these priests were to wear special garments (see image below) designed for glory and beauty (v. 2). The garments for the high priest were to be set apart from common clothing to elevate the office (to show dignity and honor) and to serve as a constant reminder of God’s holiness. The garments, to be worn only when the priests served in the Tabernacle, were to be made by fine craftsmen who were gifted with wisdom from God to complete their work (v. 3). They were to be of the same materials as the curtains of the tabernacle along with gold and precious stones. The priestly garments were to consist of a breastpiece, an ephod, a robe, a woven tunic, a turban, and a sash(v. 4-5).
The ephod would be a sleeveless, apron-like garment (v. 6). It would be elaborately embroidered with two pieces, back and front, joined at the shoulder and with a band at the waist. It was to be worn over the priest’s robe. The shoulder straps would hold two onyx stones, each engraved with six names of the twelve tribes of Israel (v. 9-12). The priest would symbolically carry the burden of the whole nation on his shoulders as he represented them before God. The high priest would bear Israel’s names before God, just as Jesus, our High Priest, intercedes for us.
The breastplate of judgment was to be a square piece of fabric (about 9 inches) attached to the ephod. This was a single piece of fabric, folded double to form a square pouch. It would hold twelve precious stones, each engraved with the name of one of Israel’s tribes (v. 15-21). The breastpiece was to be attached snugly over the ephod by four gold chains. Two of the chains would slip through gold rings at the upper corners of the breastpiece and attach to the ephod’s shoulder pieces. The other two gold chains would slip through gold rings at the lower corners of the breastpiece and attach to the side seams of the ephod and tied... with a blue cord ... to the waistband. This breastplate would fasten securely over the priest’s heart (v. 29), signifying that he carries the people’s burdens before the Lord in love.
The Urim and the Thummim were to be placed in the breastpiece of judgment and carried before the Lord (v. 30). From several contexts where they are referred to in the OT, it appears that the Urim and Thummim, whatever they were, were used in seeking the Lord’s decision on particular matters (1 Sam. 14:41–42). They would be kept in the pouch and taken out or shaken out to get either a yes or no decision.
Under the ephod, the high priest would wear a blue sleeveless robe that hung below the knees and it was to be reinforced at the collar. The robe was to be seamless and made entirely of blue fabric (v. 31). Its hem was to be decorated with golden bells and pomegranates (v. 33-34). The bells would ring as the priest moved and would allow the people to hear the high priest when he ministered in the holy place (v. 35).
The turban was to be worn on the high priest’s head, and was to be made of fine linen (v. 39). The most obvious feature of the turban would be a plate of pure gold engraved with the words Holy to the Lord (v. 36). The engraved plate identifies the high priest as set apart to the Lord and as Israel’s representative. The tunic of fine linen was to be a long white coat worn beneath the robe of the ephod. The sash would be a wide belt worn around the waist of the priest, which hung down at the ends (v. 39-41). The priests would also wear linen trousers to cover their nakedness, ensuring they ministered modestly and respectfully (v. 42-43).
God provided detailed instructions for the priestly garments, with each piece of the priest’s attire carrying deep symbolic meaning and application. Like the priests, we, as believers, are to be set apart, called to pursue purity in heart and conduct. Just as the priest’s garments reflected glory and beauty, our lives should display the beauty of Christ’s holiness. Exodus 28 is more than an ancient blueprint for priestly attire—it is a picture of Christ’s perfect priesthood and our calling as believers. We are not dressed in our own righteousness but clothed in Christ’s perfection. As we serve God, let us wear the garments of holiness, humility, and intercession.
Exodus 29 outlines the ordination ceremony of the priests for their sacred duty. The chapter outlines a seven-day ceremony for Aaron and his sons, involving sacrifices, washing, anointing, and the sacred garments.
God told Moses to take a young bull ... two rams. ... bread ... cakes, and wafers, and to enter the Tabernacle courtyard and there meet Aaron and his four sons. The ceremony was to begin with Moses washing Aaron and his sons with water, symbolizing spiritual cleansing (v. 4). After the priests’ ceremonial washings, Moses was to put the high-priestly garments (described in chap. 28) on Aaron. Also, Aaron was to be anointed with oil ... on his head, symbolizing his appointment by God for special service (v. 5-7). The sons of Aaron were also to be dressed in priestly clothing, which included tunics ... headbands, and sashes (v. 8-9).
After Aaron and his sons are consecrated, a variety of sacrifices are to be made using the items Moses was commanded to assemble. Each of the three animal sacrifices would be handled differently. First, a bull (v. 10) was to be sacrificed as a sin offering (v. 14). Aaron and his sons would lay their hands on the bull. They would then apply blood to the altar, while the bull’s internal organs were to be burned on the altar, and the flesh was to be burned outside the camp (v. 12-14). This offering foreshadows Jesus, the ultimate sacrifice who bore our sins.
The second sacrifice, that of one of the two rams, was to be a burnt offering. Unlike sacrifices that were consumed by the worshiper and the priests, the burnt offering was to be entirely consumed on the altar. The ram’s blood was to be sprinkled on all sides of the altar, and the ram was to be cut into pieces and washed (v. 15-18).
The third animal to be sacrificed was “the other ram” (v. 19), which was to be offered as a ram of ordination (v. 22, 27). This offering differs in at least two ways from the burnt offering. First, some of the blood was to be placed on Aaron and his sons before it was thrown against the altar (v. 20). The blood was also to be sprinkled on their clothes along with anointing oil in order to consecrate both the priests and their garments (v. 20-21). Second, rather than burning the whole ram on the altar, certain parts were to be offered to the Lord together with bread (v. 22–25), and other parts were to be eaten by the priests (v. 26–28, 31-33). Anything left uneaten must be burned (v. 34). God commands that two lambs be offered daily—one in the morning, one in the evening—as a continual burnt offering (v. 38-42). This ensures ongoing atonement and fellowship with God. The chapter concludes with God’s promise to dwell among Israel (v. 45-46).
Exodus 28-29 reveals profound theological truths about God’s holiness, the necessity of purification, and the role of the priesthood—ultimately pointing to Jesus Christ, our perfect High Priest. The Old Testament priests were set apart to mediate between God and His people, but through Christ’s ultimate sacrifice, we no longer need earthly priests; He is our eternal mediator (Hebrews 7:24-25). As believers, we are now called to be a royal priesthood (1 Peter 2:9), set apart for His service. This means pursuing holiness, offering ourselves as living sacrifices (Romans 12:1), and walking in daily obedience. Just as the priests were clothed in garments of glory and beauty, we are clothed in Christ’s righteousness (Isaiah 61:10).
So here’s the challenge for you: Are you living as a royal priest, fully set apart for God? Are you pursuing holiness, interceding for others, and serving Him with wholehearted devotion? Take time today to examine your heart and ask God how you can better reflect His holiness. Commit to living as His representative, displaying His glory in all you do.
Image: Priestly Garments
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