Exodus 28 – Is an Ephod Always an Ephod?
We learned from Exodus 28 today that an ephod was part of the garment of the High Priest that he wore upon his shoulders (28:6-14). The text describes it as being made of gold and blue, purple and scarlet yarns, and of fine twined linen by an expert craftsman. It has two onyx stones, one for each shoulder, enclosed in gold settings with gold chains hanging from the settings.
Seems pretty clear what an ephod is, right?
Outside the Pentateuch, there are 17 verses that use the term “ephod.” The more we read about this garment, the more we might wonder: are we talking about the same thing?
Let’s start with the book of Samuel. 1 and 2 Samuel have several references to the ephod, beginning with little Samuel himself. In 1 Sam 2:18, the text tells us that Samuel ministered before Yahweh as a “boy clothed with a linen ephod.” Right away this raises a few questions: Why was Samuel, who was not a high priest (or even a Levite) wearing a priestly garment? And why is it made of linen and not gold, blue, purple and scarlet material?
The answer to these questions may be one and the same. The High Priest wore the special ephod described in Exodus 28. Other ephods might have been made for the regular priests, just out of different or lesser-quality material (hence: linen). Samuel was dedicated to the service of the Tabernacle as a young boy, making him some sort of “honorary Levite,” and therefore he was permitted to wear the lesser type of ephod designating him as such. Indeed, in 22:18, Doeg the Edomite strikes down 85 priests that “wore the linen ephod.” So this linen variety seems to designate the more common ephod that the regular priests wore, as opposed to “the ephod” that signifies the High Priest’s special garment.
This may help explain some of the other usages we see in Samuel. 1 Samuel 2:28 and 14:3 both reference “an ephod” that is worn by a priest. These are both normal usages. Later, though, when David is on the run from Saul and he takes refuge at the sanctuary, Ahimelech the priest points to Goliath’s sword, which is “wrapped in a cloth behind the ephod.” This ephod is definite, with an article attached. Why would this ephod be hanging somewhere instead of on a priest? Perhaps because it was the High Priest’s ephod, not just an average linen variety. It was hanging because it was not currently in use.
Continuing in 1 Samuel, we also see a few curious instances where an ephod (linen, presumably) is used for the purpose of divination. In chapter 23, Ahimelech’s son Abiathar flees to David with “an ephod in his hand” (23:6). David requests that he brings the ephod near and then through it inquires of God whether the men of the city will betray David into Saul’s hand. God answers him, and the implication is the answer comes through the ephod, perhaps the Urim/Thummim within it (23:9-11). A similar thing occurs in 30:7-8 with the same cast of characters.
If these ephods in chapters 23 and 30 are of the average linen variety, this may indicate that they all had some sort of breastpieces with Urim/Thummim inside the pouches and God at times could give direction even through these.
In 2 Samuel 6:14 (parallel 1 Chr 15:27), things get stranger. David is seen dancing before the Lord with all his might, “wearing a linen ephod.” This one is harder to explain and rationalize than Samuel wearing the ephod. David was not a Levite, nor was he dedicated to the service of the temple. Perhaps he is supposed to be seen here operating in some capacity in a priest-like manner? The celebration is over the return of the Ark of the Covenant, the most important element of the Tabernacle/Temple. Did kings at times have the privilege of wearing a linen ephod? And if so, does this mean they were sometimes granted priestly duties?
The answers to these questions are not clear, but the text might lead us to assume affirmative answers.
The book of Judges has a few more references to ephods. All the references there, though, are to illegitimate ephods. First, Gideon collects 1700 shekels of gold and makes a golden ephod, which becomes an object of worship and a snare to the people (8:26-27). Later a man named Micah (not the prophet!) made a shrine, ordained one of his sons as a makeshift priest and made an ephod alongside other idols to worship (17:5). This ephod is later stolen and used for widespread worship in Israel (18:14-20).
Certainly this indicates that the object was at times manufactured for sinful purposes and worshiped as an idol, which was an abomination before God. Mankind has once again found ways to pervert that which is holy and good.
Hosea the prophet may indicate that ephods were used illegitimately in his days too. Hosea 3:4 reads:
“For the children of Israel
shall dwell many days
without king or prince,
without sacrifice or pillar,
without ephod or household gods” (ESV).
Notice how the ephod is paired with “household gods,” which may indicate that it was used idolatrously. However, it is also in parallel with “sacrifice” in the line above it, which may indicate it is not necessarily meant to be viewed negatively here. Hosea may be intermixing good and bad elements of Israel’s worship to simply say that in exile, they will have none of it – good or bad.
But either way, a few things are clear from our brief survey of the ephod in the Bible:
1) The High Priest’s ephod was different from the linen ephods that other priests wore.
2) There were times that non-priests wore the linen ephods (i.e. a prophet and a king).
3) Linen ephods were likely used for divination purposes at times.
4) The ephod was sometimes illegitimately replicated and used for idolatrous purposes.
It is evident that what God intended for good and holy use was at times manipulated for evil purposes. Let us take a lesson from that and make sure to adhere closely to God’s Word and not pervert the good thing around us.
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